The Spiritual Self Schema (3-S) Development Program
The Spiritual Self Schema (3-S) Development Program
The Spiritual Self Schema (3-S) Development Program
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<strong>The</strong> <strong>Spiritual</strong> <strong>Self</strong> <strong>Schema</strong><br />
(3-S)<br />
<strong>Development</strong> <strong>Program</strong><br />
S. Kelly Avants, Ph.D. and Arthur Margolin, Ph.D.<br />
Yale University School of Medicine<br />
Copyright ©2003 www.3-S.us. All rights reserved.<br />
Please Note: All information contained herein is provided free of charge<br />
and is for educational purposes only. Inclusion herein does not imply<br />
endorsement by Yale University. It is not intended or implied to be a<br />
substitute for professional medical advice. Individuals interested in<br />
applying this information to specific life problems should do so only in<br />
consultation with their health care provider and as a supplement to<br />
conventional psychological and medical treatment.
Table Of Contents<br />
<strong>The</strong>oretical Foundation of the 3-S <strong>Program</strong> 3<br />
An overview of the 3-S approach 9<br />
Phase 1: Becoming aware of habitual self-schemas 14<br />
Phase 2: Strengthening the spiritual self-schema 26<br />
Page<br />
Phase 2a. Designing your Path 28<br />
Phase 2b. Developing skills and tools 39<br />
Phase 2c. Clearing the Path 47<br />
Phase 2d. Construction of the Path 52<br />
Phase 3: Making the spiritual self habitual 55<br />
Glossary of important concepts 61<br />
Metta meditation 63<br />
Guided visualization 67<br />
References 71<br />
Suggested readings 76<br />
Worksheets 78<br />
Refrigerator magnet 88<br />
<strong>Spiritual</strong> Stretch Diagram 89<br />
2
<strong>The</strong>oretical Foundation Of <strong>The</strong> 3-S <strong>Program</strong><br />
Q: What is a self-schema?<br />
Let's begin by defining how we are using the word "schema?"<br />
In cognitive psychology, the word schema is used to describe a<br />
mental process for efficiently processing and organizing incoming<br />
information. Consider the following example of schematic<br />
processing:<br />
You are driving along the highway. You see flashing lights in<br />
your rear-view mirror. You immediately take your foot off the<br />
accelerator in readiness to brake.<br />
This automatic response is the result of a cognitive schema that most<br />
drivers have for what it means to see flashing lights in their rearview<br />
mirrors. Because of this schema, the driver doesn't have to stop and<br />
think "I wonder what those lights mean;" or recognize the vehicle, or see<br />
who is driving it. <strong>The</strong> driver's knowledge, beliefs, and past experiences<br />
with flashing lights on a highway are stored in long-term memory and<br />
are linked to emotional and behavioral response sequences. It is as if the<br />
flashing lights themselves caused the driver's foot to ease off the<br />
accelerator without any intervening conscious thought. It all happens<br />
seemingly automatically and in a split second.<br />
Q: So what has responding automatically to flashing lights got to<br />
do with the "<strong>Self</strong>" or <strong>Spiritual</strong>ity?<br />
Well, we also process information about ourselves schematically. This<br />
means that our brains store in memory feedback concerning our<br />
attributes and capacities that we get from various sources throughout<br />
our lifetime (e.g., from others, from our senses, our bodies), and it links<br />
this information to our emotions and physiology in a complex<br />
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interconnecting self-system that triggers automated scripts and<br />
behavioral action sequences that help us respond rapidly across<br />
situations. We don't have to stop and think "what kind of person am I"<br />
and "how would such a person respond?" Rather, cues in the<br />
environment trigger a schema that sets into motion an automated<br />
sequence of cognitive, emotional, and physiological responses. Let's<br />
look at an example:<br />
If Pat believes himself to be an attractive and popular person based on prior<br />
'knowledge' or experience, he is likely to perceive a stranger's stare as one of<br />
admiration. However, if Pat believes himself to be unattractive and unpopular, he<br />
is likely to perceive a stranger's stare as critical. Feeling admired rather than<br />
feeling criticized, of course, will elicit quite different thoughts and emotions, as<br />
well as potentially different behavioral responses. Furthermore, Pat will encode<br />
this stare and his response to it in his memory as further evidence of the accuracy<br />
of his beliefs about himself, thus further strengthening his self-schema for being<br />
attractive and popular (or unattractive and unpopular), which in turn will<br />
influence if and how he attends to and interprets future stares from strangers.<br />
So in this simple example we can see how the same stimulus (a stare --<br />
which, in fact, might have had absolutely nothing whatsoever to do<br />
with Pat) would be processed quite differently depending upon the<br />
self-schema that was activated. We can also see how a self-schema<br />
could perpetuate itself and could grow stronger and more elaborate<br />
with each activation.<br />
Q: Do people have just one self-schema?<br />
No, not only do we create and activate multiple self-schemas across our<br />
lifetime, any one of a number of self-schemas may be activated at any<br />
given time. For example, when we are in the company of our parents,<br />
our child self-schema may well become activated no matter whether we<br />
are 6 years old or 60; however, in the company of our own children, our<br />
parent self-schema takes over. Furthermore, the self-schema that is<br />
active at our place of work may be quite different from the self-schema<br />
that is active at home, and the one that is active when dating might be<br />
quite unlike the self-schema that is most active when we marry.<br />
Q: What determines which one of our many self-schemas is<br />
activated at any given moment?<br />
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<strong>The</strong> self-schema that is activated is the one that is most accessible and<br />
easily triggered. <strong>The</strong> most accessible self-schema is the one that is most<br />
detailed and well-rehearsed in that particular context. Using our earlier<br />
example, if Pat has had many prior experiences in different situations<br />
that supported his belief that (a) he is attractive and popular (or<br />
unattractive and unpopular) and (b) that a stranger's stare is to be<br />
perceived as confirmation of his belief about himself, then over time his<br />
accompanying thoughts, feelings, and behavioral responses to a<br />
stranger's stare will have become quite detailed, finely tuned, and wellrehearsed,<br />
such that a stranger's stare now, seemingly automatically,<br />
triggers Pat's response. However, a stare from his own child or from his<br />
own parents or his boss or wife or girlfriend might activate quite<br />
different self-schemas, and might result in quite different thoughts,<br />
feelings, and behavioral responses. Clearly some self-schemas readily<br />
co-exist while others may temporarily dominate at the expense of<br />
another.<br />
Q: Does this mean that each of us has multiple personalities?<br />
No, not in the pathological sense. Indeed, for the most part, multiple<br />
self-schemas are extremely useful to us in our daily lives. Without our<br />
conscious awareness, they help us make rapid decisions and to behave<br />
efficiently and appropriately in different situations and with different<br />
people. <strong>The</strong>y guide what we attend to, and how we interpret and use<br />
incoming information and they activate specific cognitive, verbal, and<br />
behavioral action sequences --which in cognitive psychology are called<br />
scripts and action plans -- that help us meet our goals more efficiently.<br />
Q: If schemas are so useful, what's the problem?<br />
<strong>The</strong>re are several ways that schemas can become problematic. We are all<br />
familiar with the harm caused by using schemas to process information<br />
about other people (e.g., stereotypes, prejudice, discrimination);<br />
however, we usually don't see them as harmful to ourselves. Yet the<br />
schemas we have about ourselves can cause us suffering when we lose<br />
sight of the fact that they are no more and no less than cognitive<br />
constructs. In 3-S, we liken self-schemas to a high speed transportation<br />
system that can be very useful for transporting us rapidly towards our<br />
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goals, but, unless we are mindful what road we are traveling we could<br />
find that we are thinking, feeling, and behaving in ways that are at odds<br />
with our highest ideals. Let's look at a few examples:<br />
Pat has been smoking a pack of cigarettes each day for many years<br />
and now wants to quit having come to believe that addiction to any<br />
mind altering substance is harmful to himself and ultimately to his<br />
family and society. However, he is likely to have a very elaborate<br />
and well-rehearsed 'I am a smoker' or 'I am an addict' self-schema.<br />
This self-schema will include complex cognitive scripts and<br />
behavioral action sequences that lead to highly automated cigarette<br />
smoking. Even with the help of nicotine-replacement therapy, he<br />
may find that he still craves cigarettes and is unable to stop<br />
smoking. His inability to stop is not because he is weak-willed. On<br />
the contrary, his 'I am a smoker' self-schema has become connected<br />
to so many cognitive, emotional, and physiological links in his<br />
schematic self-system that almost anything can trigger the<br />
automated smoking behavior. Desperately wanting to stop smoking,<br />
Pat reaches for a cigarette, wondering why he is lighting it, and<br />
telling himself "I'm a smoker, that's just who I am, no use fighting<br />
it." We will examine the smoker's self-schema and what the smoker<br />
can do about it in detail in a separate section.<br />
Let's look at other examples of self-schemas that cause people to<br />
suffer and that may lead to behaviors that are harmful to self and<br />
others.<br />
<strong>Self</strong>-schemas that usually develop in childhood, like "I'm bad,<br />
worthless, or unlovable" or "I'm stupid or incompetent" set into<br />
motion extremely negative emotions and harmful behaviors<br />
throughout the individual's life, and no amount of reassurance<br />
from others seems to have any lasting impact. Such individuals<br />
may attempt to hide what they believe to be the fact of their<br />
'badness' or 'stupidity' with additional self-schemas, some of which<br />
may be extremely destructive to self and/or others. <strong>The</strong>y may even<br />
attempt to hide it from themselves, perhaps by creating self-schemas<br />
for perfectionism. However, this self-schema will inevitably become<br />
activated, perhaps in some contexts more than others, and it will<br />
trigger a chain reaction of thoughts, feelings, perceptions, and<br />
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actions that are likely to cause further suffering.<br />
Q: If my self-schema is not my true self, what is?<br />
Many people equate their true self with their <strong>Spiritual</strong> self or <strong>Spiritual</strong><br />
nature. How people describe their <strong>Spiritual</strong> nature differs from<br />
person to person, culture to culture, and will probably be influenced<br />
by an individual's religious beliefs. Some people may describe their<br />
<strong>Spiritual</strong> nature as the divinely inspired life force that not only flows<br />
through each of us, but ultimately defines us. Others may describe it<br />
as that which transcends ordinary human experience and connects all<br />
living beings. In the 3-S program, we do not presume to define it for<br />
other people, but we do begin with the proposition that our <strong>Spiritual</strong><br />
nature is, at the very least, a source of compassion and insight that<br />
can provide each of us with a comfort, strength, and peace in our<br />
daily lives. It is often the case, however, that our multiple selfschemas,<br />
which create endless cycles of desire, craving, and suffering,<br />
are not only incompatible with experiencing and expressing<br />
compassion and insight, they also cause us to lose sight of our true<br />
nature.<br />
Q: How can I experience and express my spirituality when<br />
faced with problems of daily life?<br />
In the 3-S program, we view <strong>Spiritual</strong>ity as a precious, but often<br />
untapped, resource for coping with the problems of daily life. In the<br />
absence of a well-constructed <strong>Spiritual</strong> self-schema, our habitual selfschemas<br />
can obstruct our access to this resource. <strong>The</strong> goal of the 3-S<br />
program is therefore to construct a personal <strong>Spiritual</strong> path -- a <strong>Spiritual</strong><br />
self-schema -- that will rapidly and efficiently provide access to our true<br />
<strong>Spiritual</strong> nature throughout daily life. Creating and maintaining this<br />
self-schema takes effort and practice. Vigilance is also required in order<br />
to prevent habitually activated self-schemas from intruding and<br />
transporting us away from our true nature. Care will also need to be<br />
taken not to confuse the self-schema that we will construct, as an<br />
expedient means of access, with our true <strong>Spiritual</strong> nature. As with any<br />
self-schema, it is simply a means to an end -- a process -- one that<br />
7
utilizes both contemporary cognitive-behavioral therapy (CBT)<br />
techniques and religious practices that have been in use for over 2,500<br />
years.<br />
Readers interested in research on cognitive schematic information<br />
processing and on self-schema and self-regulation theories and<br />
therapies may wish to refer to the books and articles listed in the<br />
References section.<br />
8
An overview of the 3-S approach<br />
"I am often confronted by the necessity of standing by one of my empirical selves and<br />
relinquishing the rest ... the seeker of his truest, strongest, deepest self must review the<br />
list carefully, and pick out the one on which to stake his salvation."<br />
William James, Principles of Psychology (1890-1950). NY:Dover Press, pp. 309-310.<br />
What is <strong>Self</strong> ? ... What is Me ? ... What is my personal Path?<br />
Who has time for such questions in the course of a day that requires<br />
going on automatic pilot in order to survive? <strong>The</strong> notion of a personal<br />
path now seems passé. Nowadays a more apt metaphor would<br />
probably be a high-speed super-highway that takes one rapidly towards<br />
... what? -- happiness? ... misery? Yet more questions, with no time to<br />
reflect on an answer.<br />
This high-speed mental "highway" that takes us rapidly through life<br />
may appear to be externally generated and perpetuated (i.e., by the fastpaced<br />
society in which we live). However, if we were to examine it<br />
more closely, we would find that it is constructed primarily of habitual<br />
patterns of thinking, feeling, and behaving that uniquely characterize<br />
each of us as individuals. Psychologists refer to the underlying structure<br />
of these habitual patterns as 'self schemas.'<br />
As described in the section <strong>The</strong>oretical Foundation for 3-S, self-schemas<br />
filter incoming information, they differentiate and generate judgments<br />
about sensations (e.g., as self-relevant -- desirable/pleasurable,<br />
undesirable/aversive, or neutral), and they guide action, at the most<br />
primitive level, in pursuit of sensations that are desirable and avoidance<br />
of those that are aversive. Thus, through this self-schematic process, we<br />
create "the world" of our personal experience believing that this is "Me;"<br />
this is my "<strong>Self</strong>;" this is how "I" respond predictably and consistently to<br />
sensory contact with an otherwise unpredictable, impermanent external<br />
world.<br />
9
It seems that once accessed, a habitual self-schema, just like a highspeed<br />
highway, can be extremely difficult to exit. If we were able to stop<br />
and examine it carefully, we may find that it is actually not taking us<br />
anywhere that is personally meaningful. That you are reading these<br />
words suggests you are someone for whom the word "<strong>Spiritual</strong>ity" has<br />
personal meaning. However, you, like many others, may be finding it<br />
difficult to experience and express your <strong>Spiritual</strong>ity in your daily life<br />
while being transported rapidly, automatically, through each day by<br />
your habitual self-schemas.<br />
Even if you have found a <strong>Spiritual</strong> path that is capable of providing<br />
meaning and relief from suffering, chances are that you are finding it<br />
difficult to travel this path in the normal course of a day in which it has<br />
to compete with the high-speed highway of your habitual self-schemas.<br />
In comparison, your <strong>Spiritual</strong> path may seem like a narrow and<br />
overgrown trail through a thicket, difficult to access, and once accessed,<br />
slow to travel; its destination often hidden from view.<br />
In the 3-S program, the concepts of "self-schema," "path," and "highway"<br />
are regarded as useful metaphors for the purpose of personal<br />
transformation. <strong>The</strong>y do not, of course, reflect the complexity of the<br />
concepts of "the self" or "spirituality" as psychologists, philosophers,<br />
and theologians might discuss them (the interested reader is referred to<br />
the literature cited in the References). In the 3-S program, a <strong>Spiritual</strong><br />
self-schema (i.e., the individual's <strong>Spiritual</strong> path) is viewed as a cognitive<br />
structure which, when carefully and elaborately constructed and<br />
maintained, provides the individual access to the experience and<br />
expression of what will be referred to in the 3-S program as, <strong>Spiritual</strong><br />
nature. <strong>The</strong> 3-S program makes no attempt to define <strong>Spiritual</strong> nature for<br />
the individual. Qualities and characteristics attributed to it, such as a<br />
sense of interconnection with all living things and/or with a Supreme<br />
Being or Higher Power, will vary widely. However, in seeking some<br />
common ground, the program does begin with the proposition that<br />
individuals who seek to understand their <strong>Spiritual</strong> nature will, at the<br />
very least, view this intrinsic aspect of their being as wholly compatible<br />
with compassion, and wholly incompatible with causing harm to self or<br />
others.<br />
10
Thus, the <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> (3-S) program seeks to help individuals<br />
• to discover their own <strong>Spiritual</strong> path that leads to<br />
compassion for self and others and to relief<br />
from suffering;<br />
• to make their unique <strong>Spiritual</strong> path increasingly<br />
accessible in their daily lives;<br />
• to use their <strong>Spiritual</strong> path to cope with adversity and to<br />
change behaviors that cause harm to self<br />
or others.<br />
<strong>The</strong> 3-S program has three phases ...<br />
You may work on each phase sequentially, at your own pace.<br />
<strong>The</strong> goal of Phase 1 is as follows:<br />
to become aware of the readily accessed, high-speed path (or highway)<br />
one typically takes (the habitual self-schema) that defines how one<br />
experiences and expresses one's "<strong>Self</strong>" in the normal course of daily life,<br />
and to determine the compatibility of its automated pattern of thought,<br />
feeling, and behavior with the attainment of one's personal <strong>Spiritual</strong><br />
ideals.<br />
<strong>The</strong> goal of Phase 2 is as follows:<br />
to construct (or strengthen) one's unique <strong>Spiritual</strong> path and to transform<br />
it into one that is easily accessed, well-maintained, and convenient for<br />
daily use. This path is referred to in the 3-S program as the "<strong>Spiritual</strong><br />
self-schema;" it is a habitual pattern of thoughts, feelings, and behaviors<br />
to be developed during the course of the 3-S program in order to<br />
provide ongoing access to the experience and expression of one's<br />
<strong>Spiritual</strong> nature -- however that is defined by the individual.<br />
<strong>The</strong> goal of Phase 3 is as follows:<br />
to transform one's <strong>Spiritual</strong> self-schema into one's predominant or<br />
"habitual" self-schema, such that any previously traveled paths that led<br />
to suffering now fall into a state of disrepair from lack of use, and one's<br />
<strong>Spiritual</strong> path becomes wider, stronger, and available for use in every<br />
aspect of daily life, including coping with adversity and changing<br />
behaviors that cause harm to self or others.<br />
11
To accomplish these goals, the 3-S program integrates cognitivebehavioral<br />
psychotherapy (CBT) with meditative practices common to a<br />
number of the major religious traditions into a non-sectarian, self-help<br />
program suitable for individuals of all faiths. Through self-reflection<br />
and mindfulness training, individuals become increasingly aware of<br />
those habitually activated self-schemas that prevent them from<br />
experiencing and expressing their <strong>Spiritual</strong> nature, and by developing<br />
and rehearsing new cognitive scripts and behavioral action sequences<br />
they construct a <strong>Spiritual</strong> self-schema (a personal <strong>Spiritual</strong> Path) that<br />
will provide ready access to the experience and expression of their<br />
<strong>Spiritual</strong>ity throughout daily life.<br />
Materials needed<br />
You will need a 3-ring binder (not provided) labeled 'My 3-S Journal' to<br />
store your 3-S materials. If you prefer electronic storage of your 3-S<br />
records, create a new folder (labeled 3-S) on your computer's harddrive.<br />
3-S worksheets are available as hard copies at the end of this text.<br />
<strong>The</strong>y are also available either by clicking on the name of each worksheet<br />
as it appears in the text (each worksheet opens as a new page). You may<br />
also access the Worksheets via a link on the About 3-S page. If you<br />
choose to proceed electronically, before you begin the 3-S program, it is<br />
recommended that you save all of the 3-S Worksheets to your harddrive<br />
as HTML files, so that all the required code is retained. <strong>The</strong>n,<br />
when indicated in the text, open your HTML file and enter the<br />
information requested. When you have finished completing the<br />
Worksheet, save it to the 3-S folder on your computer and/or print a<br />
copy and file it in your 3-S Journal.<br />
Glossary. Definitions of terms that may be unfamiliar are available by<br />
clicking on the term when it appears in the text (when viewed on the 3-S<br />
website. <strong>The</strong>se definitions are also available in a glossary suitable for<br />
printing and filing in your 3-S Journal (available at the end of this<br />
document).<br />
What to expect:<br />
Becoming aware of the activation of a habitual pattern of thinking,<br />
feeling, and behaving requires being motivated to change, being willing<br />
12
to make a commitment of time, and actively participating in the<br />
program. Each of the phases, outlined above, requires you to:<br />
Reflect -- this includes both cognitive self-reflection and behavioral selfobservation);<br />
Rehearse -- this involves mental rehearsal, using meditation and guided<br />
visualization, as well as behavioral practice (acting as if you are on your<br />
<strong>Spiritual</strong> path during the course of your usual daily activities); and<br />
Record -- this involves keeping a record of your reflections,<br />
observations, and images, as well as a schedule for, and content of, your<br />
behavioral practice.<br />
This process is intentionally repetitive. <strong>The</strong> more methods you use, the<br />
more likely you will be able to identify what "path" (schema) you are<br />
accessing at any given moment and to make the decision either to<br />
remain on that path or to access another. Initially, you will need to set<br />
aside 30 minutes each day.<br />
Before you begin ask yourself the following questions:<br />
Is my personal <strong>Spiritual</strong>ity compatible with compassion for self and<br />
others and with relief from suffering?<br />
Am I willing to examine honestly the paths that I take habitually in<br />
daily life that lead me away from my <strong>Spiritual</strong> nature and toward<br />
suffering?<br />
Am I willing to set aside time each day to construct, utilize, and<br />
maintain my own <strong>Spiritual</strong> path -- one that will facilitate the experience<br />
and expression of my <strong>Spiritual</strong>ity in my daily life?<br />
If you did not answer 'yes' to each of these questions, this program may<br />
not be right for you.<br />
If you did answer ‘yes’, please proceed to Phase I.<br />
13
Phase 1<br />
<strong>The</strong> goal of Phase 1 of the <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> (3-S)<br />
development program is<br />
to become aware of the pattern of self-schemas (or<br />
cognitive "super-highway") that one accesses habitually<br />
in daily life, and to determine whether it is<br />
compatible with being on a <strong>Spiritual</strong> path.<br />
Those habitual patterns of thinking, feeling, reacting, and behaving<br />
that characterize how we experience and express our "self" in daily<br />
life are like a well-maintained, multi-lane, high-speed, super-highway<br />
-- fast, convenient, and readily accessed -- moving us rapidly,<br />
automatically, towards what --- happiness ? We may mistakenly<br />
believe that this superhighway of interconnected thoughts, feelings,<br />
and behaviors reflects our "true nature." We may even come to<br />
believe 'this is me; this is mine; this is my <strong>Self</strong> .' But is it?<br />
It is so easy to lose sight of who we really are when we are<br />
being transported rapidly, automatically, mindlessly through<br />
each day ...<br />
-- craving for and clinging to what we desire and do not have, and<br />
-- aversion/hatred towards what we have and do not desire.<br />
If we were to examine this cognitive super-highway more closely we<br />
would probably find that it leads only to further dissatisfaction. Yet,<br />
even with this insight, it is extremely difficult to exit.<br />
Overview of Phase I: What to expect<br />
In Phase I you will reflect on the questions:<br />
What personal "super-highway" am I on? Does it lead to<br />
the experience and expression of my "true" nature? Does<br />
it cause or relieve "suffering" (i.e., a general feeling of<br />
14
dissatisfaction, or emotional distress, or any physical,<br />
emotional, or spiritual harm to self or others)?<br />
As will be described fully below, in Steps 1 through 4 you will increase<br />
your awareness of the habitual patterns of thinking, feeling, reacting,<br />
and behaving (your habitual self-schemas) that were activated during<br />
the past week. Before taking each of these steps, it is recommended that<br />
you read over each step's self-reflections and corresponding guided<br />
visualization exercise. <strong>The</strong>n get comfortable in your chair, legs and arms<br />
uncrossed. Close your eyes and allow your thoughts to settle down by<br />
focusing your mental attention on the sensations produced around your<br />
nostrils as you breathe in and out normally through your nose. As soon<br />
as you feel centered and free from distraction, begin the self-reflection<br />
and visualization exercise. When you have finished, complete the<br />
indicated worksheet that is available by clicking on it when it first<br />
appears in the text, and proceed to the next step.<br />
In Steps 5 and 6 you will use these skills to actually monitor the<br />
activation of habitual self schemas as they occur in your daily life. You<br />
will also determine which of your habitual self schemas is most<br />
incompatible with being on a personal <strong>Spiritual</strong> path.<br />
In Step 7 you will prepare yourself for beginning the design and<br />
construction of your <strong>Spiritual</strong> self-schema by renewing your<br />
commitment to experiencing and expressing your <strong>Spiritual</strong> nature in<br />
your daily life.<br />
Do not be surprised if you find these first few steps difficult at first. This<br />
is normal. If you persevere and continue working the program, the<br />
benefits of these initial steps will become clear.<br />
Before you begin, make a commitment to yourself… Go<br />
the 3-S Commitment Worksheet (provided at the end of this text), and<br />
indicate your commitment to constructing your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong><br />
by placing an 'x' in each box. Print the form, sign it, and place it in your<br />
3-S Journal. Review, revise (if needed), and renew, this commitment<br />
prior to beginning each phase of the 3-S program.<br />
15
You are now ready to begin Step 1.<br />
Step 1: Increasing awareness of how you typically experience<br />
and express your '<strong>Self</strong>' in daily life<br />
Reflect. What is it like to be me? How would I characterize<br />
the kind of person I am as I go about my normal daily activities --<br />
what kind of person do I present to the world? What kind of<br />
person do I perceive myself to be?<br />
In this first step, quietly reflect on what it is like to be you while<br />
traveling your high-speed "super-highway" in daily life. How would<br />
you describe yourself when you are on "automatic pilot" or "cruise<br />
control"? (In a later step you will be listing these attributes/qualities on<br />
your Worksheet.) Reflect on the past week. It is easier to identify<br />
components of the "super-highway" you take in daily life if you reflect<br />
on a specific period of time. By reflecting on the week prior to beginning<br />
the 3-S program you can identify patterns that occur across a variety of<br />
roles and activities (for example, you might find that you are "a worrier"<br />
or a "perfectionist" regardless of whether you are alone, or at work, or<br />
with family and friends). By reflecting on the week prior to beginning<br />
the 3-S program, you will also have a point of reference from which to<br />
subsequently examine any changes you make.<br />
Rehearse (visualization). It is often easier to characterize other<br />
people than to characterize ourselves, so in order to gain the necessary<br />
psychological distance, imagine that you are seeing an image projected<br />
on a movie or TV screen. You see an actor playing the role of YOU as<br />
you typically were last week when going about your daily activities,<br />
thinking, feeling, and behaving in the way you typically thought, felt,<br />
and behaved last week. In general, what kind of person do you see<br />
projected on the screen? What overall impression is the actor making.<br />
Consider what the actor would need to look like, sound like, behave<br />
like, to play the role of YOU as you were last week? Is the actor smiling?<br />
frowning? Do you see a person who is calm, happy, compassionate? Or,<br />
do you see a person who is anxious, sad, selfish? How does this person<br />
respond to the environment (to other people, places, things)? When the<br />
actor speaks, notice the tone of voice, the use of certain repetitive<br />
16
phrases, and the body language, that are typical of how you<br />
communicate. What is the emotional tone of the actor's responses when<br />
things do not go as planned? Just allow any thoughts and images to<br />
arise without judging them.<br />
Record: Go to the Habitual <strong>Self</strong>-<strong>Schema</strong> Worksheet provided at<br />
the end of the text. Complete the first section: Enter 10 habitual selfattributes<br />
-- predominant characteristics that an actor would need to<br />
enact in order to perform the role of you as you typically experienced<br />
and expressed yourself in your daily life during the week prior to<br />
beginning the 3-S program. (Note: you will be completing the remaining<br />
sections shortly, so keep this Worksheet available).<br />
Step 2: Increasing awareness of your daydreams, cognitive<br />
scripts, and behavioral action sequences<br />
Reflect. Where is this "super-highway" taking me? Does it<br />
transport me automatically, mindlessly, through each day, or does it<br />
allow me to be aware, moment-by-moment, of my true <strong>Spiritual</strong> nature?<br />
Typically, we are unaware of the discrete moments in our life because<br />
our daydreams, cognitive scripts, and behavioral action sequences<br />
allow us to go on automatic pilot. Reflect on the nature of your<br />
daydreams -- when your mind wanders, where does it go, how long<br />
does it stay, how difficult is it to control? Can you detect any habitual<br />
paths that your wandering mind takes -- for example, do your<br />
daydreams trigger emotions that influence subsequent perceptions and<br />
actions? Is it a one-way path or is it bi-directional? Consider also your<br />
internal dialogue (cognitive scripts) -- those tapes that your mind plays<br />
repeatedly (e.g., your internalized "shoulds," "wants," and "don't<br />
wants"). What feelings do these scripts trigger that tend to influence<br />
your perceptions and motivate your behavior? Do these scripts<br />
encourage compassion for self and others? Do they encourage<br />
competition between self and others? Consider also your actions, what<br />
psychologists call behavioral action sequences -- those behaviors that<br />
routinely occur together in a set pattern such that they appear to be one<br />
seamless behavior rather than a number of discrete actions. Reflect on<br />
17
the previous week and identify an occasion when your mindwandering<br />
took you on a journey down a high-speed path, or superhighway, and<br />
activated habitual cognitive scripts, emotional reactions, and behavioral<br />
action sequences.<br />
[Example: Pat becomes aware that while in his "professional identity"<br />
role, his mind habitually wanders to comparisons between himself and<br />
others, and triggers scripts that encourage criticism of self and others,<br />
perceptions of inadequacy, feelings of discontent, and specific behavioral<br />
action sequences in pursuit of what he perceives is lacking.]<br />
Rehearse (visualization). Visualize the actor playing the role of<br />
you once again. What daydreams, scripts and behavioral action<br />
sequences are typically activated in your daily life that the actor would<br />
need to memorize, choreograph, and rehearse repeatedly in order to<br />
give a flawless performance of you as you experienced and expressed<br />
yourself last week? Imagine that this actor is able to research the role by<br />
gaining access to your daydreams and repetitive thoughts, by carefully<br />
observing your mannerisms, postures, and movements, and by<br />
experiencing your seemingly automatic, "knee-jerk," cognitive and<br />
emotional reactions to certain environmental cues (i.e., people, places,<br />
things). What behavioral action sequences would be activated by these<br />
responses? Is the behavior motivated by desire -- wanting something<br />
you currently do not have, or do not have enough of? Is it motivated by<br />
aversion -- dissatisfaction with something you currently have, or a<br />
desire to avoid or end something you find unpleasant? Is it motivated<br />
by compassion for self and others? By watching the actor's performance,<br />
simply allow yourself to become aware, without judgment, of the<br />
daydreams, the cognitive scripts, the emotional response patterns, and<br />
the behavioral action sequences that seemed to be linked interactively,<br />
one to another, and characterize how you typically experienced and<br />
expressed yourself during the past week.<br />
Record. Return to your Habitual <strong>Self</strong>-<strong>Schema</strong> Worksheet, and<br />
complete the next section. Remember that this worksheet is for your<br />
personal use and you will not need to share it with others. <strong>The</strong>refore, be<br />
non-judgmental, but honest with yourself.<br />
18
First consider your mind wandering -- what was the typical theme of<br />
your daydreaming last week when your habitual self-schema was being<br />
accessed (was it worry, fear, desire for something you want, aversion<br />
towards something you don't want, fantasy, memories of the past,<br />
anticipation of future outcomes, ... ?) How would you describe the<br />
general theme of your daydreaming last week?<br />
Next list one cognitive script -- what did you tend to tell yourself last<br />
week (was your inner-dialogue encouraging you, was it chastising you,<br />
...?) Describe a typical cognitive script.<br />
<strong>The</strong>n list a feeling -- how did you typically react emotionally to<br />
whatever was going on (would you characterize a typical emotional<br />
reaction as agitation, depression, satisfaction, ... ?) Describe a typical<br />
emotional reaction experienced last week.<br />
Finally, list a typical behavior -- what behavioral action sequence do<br />
you associate with the habitual self-schema that was active during the<br />
past week (was it a sequence of behaviors for making money, providing<br />
care to others, self-improvement, ...?) What specific behavioral action<br />
sequence do you associate with the habitual self-schema that was active<br />
during the past week?<br />
Step 3: Increasing awareness of the consequences of your<br />
habitual self-schema(s)<br />
Reflect. Does my habitual path relieve, or contribute to, suffering?<br />
Mine? Others?<br />
Sometimes when we go on "automatic pilot" -- after our mind<br />
wanders and our cognitive scripts, habitual emotional responses,<br />
and behavioral action sequences are activated -- we inadvertently<br />
harm ourselves or others. Consider the consequences of your own<br />
habitual ways of experiencing and expressing yourself last week<br />
that could potentially cause harm.<br />
Rehearse (visualization): Visualize the actor once again, this<br />
19
time engaged in one of the automated behavioral action sequences<br />
that was triggered in the past week by one of your frequently used<br />
cognitive scripts or emotional response patterns. By observing the<br />
performance as it unfolds on the screen, you are able to see the<br />
potential and actual effects of this behavior -- both on you (as<br />
portrayed by the actor) and on others involved in the scene. What do<br />
you see? Does suffering arise, or have the potential to arise? In you?<br />
In others?<br />
Record: Return to your Habitual <strong>Self</strong>-<strong>Schema</strong> Worksheet, and<br />
indicate by checking the appropriate box whether there were any<br />
potential harms, to yourself or others, in taking this habitual path<br />
last week, and in maintaining its associated daydreams, cognitive<br />
scripts, emotional response patterns, and behavioral action<br />
sequences.<br />
Step 4: Increasing awareness of the (in)compatibility of your<br />
habitual self-schema with the experience and expression of your<br />
<strong>Spiritual</strong>ity<br />
Reflect. Does my habitual path lead to the experience and<br />
expression of my spiritual nature, or does it create a barrier to its<br />
expression?<br />
Rehearse (visualization). Visualize the TV screen once again.<br />
Now a second actor is also visible playing the role of YOU as you are, or<br />
have the potential to be, when experiencing and expressing your<br />
<strong>Spiritual</strong> nature. What do you see? Imagine you are viewing a split<br />
screen so that the actor taking your <strong>Spiritual</strong> path and the actor<br />
taking your habitual path can be observed, side by side. Don't worry if<br />
you cannot get a clear image of your <strong>Spiritual</strong> path right now; you will<br />
be able to work on filling in the details of this image in Phase 2 of the 3-<br />
S program. At this point, simply allow any similarities and differences<br />
to emerge between the characteristics being enacted by the two actors.<br />
Do both actors appear to be playing the same or different roles? Are the<br />
paths the same or different? Are the paths accessed the same way? Are<br />
the paths' destinations the same or different? By observing the<br />
differences and similarities between the roles being played by the two<br />
20
actors, estimate the percentage of the time last week that you were able<br />
to experience and express your <strong>Spiritual</strong> nature while you were<br />
engaged in your habitual, automated, patterns of thinking, feeling, and<br />
behaving. An honest and careful assessment will allow you to progress<br />
more rapidly.<br />
Record.<br />
(a) Return again to your Habitual <strong>Self</strong>-<strong>Schema</strong> Worksheet and enter the<br />
percentage you just estimated that you were able to experience and<br />
express your <strong>Spiritual</strong> nature while your identified habitual self-schema<br />
was being accessed last week. Save your completed Habitual <strong>Self</strong>-<br />
<strong>Schema</strong> Worksheet to disk and/or print a copy and file it in your 3-S<br />
Journal.<br />
(b) Now go to the Reflections on the 10 "Perfections" Worksheet<br />
provided at the end of this text, and rate the extent to which the selfschema<br />
that was habitually activated during the past week (i.e., prior to<br />
beginning the program) enabled you to experience and express the 10<br />
qualities that are listed on the form (from 0-100%). In Buddhist<br />
traditions these qualities are called the 10 perfections (Pali paramis);<br />
however, they are qualities that are viewed as ideals in most<br />
spiritual/religious traditions. <strong>The</strong>y are provided here as examples of<br />
qualities or characteristics that might be used to describe an individual<br />
pursuing a moral, ethical, or <strong>Spiritual</strong> path, and to help you keep track<br />
of personal changes you make during your participation in the<br />
program. Use them to examine the compatibility of your habitual selfschema<br />
with your highest ideals, feeling free to add to, or modify, the 10<br />
qualities presented. When you have completed the Worksheet, be sure<br />
to print and/or save a copy, and keep it in your 3-S Journal (or folder).<br />
Step 5: <strong>The</strong> <strong>Self</strong>-<strong>Schema</strong> Check-In: Observing self-schema<br />
activation<br />
In Steps 1 through 4 above, you tried to identify the habitual patterns of<br />
an entire week. Most people find this very difficult. Indeed, the more<br />
one is on "automatic pilot" through life, the more difficult (and the more<br />
necessary), the task of self-monitoring will be. This next step will be<br />
somewhat easier because it will allow you to monitor your habitual<br />
21
patterns of thinking, feeling, and behaving as they actually occur in<br />
your daily life. However, this process requires commitment and diligent<br />
practice.<br />
This step is extremely important not only because it will help you<br />
become more aware of the different self-schemas that are habitually<br />
activated in your daily life, but also because monitoring habitual selfschemas,<br />
as they occur, helps to interrupt their automaticity, which can<br />
provide you with the opportunity to turn off the "automatic pilot" and<br />
interject conscious choice. As described below, you will observe the<br />
automaticity of these self-schemas and their dependence on context,<br />
and you will determine the extent to which you are able to experience<br />
and express your <strong>Spiritual</strong> nature when they are activated.<br />
You will be stopping very briefly three times each day simply to<br />
identify the habitual "path" (the self-schema) that you are currently<br />
accessing. We call this a <strong>Self</strong>-<strong>Schema</strong> Check-In. Before you begin, it is<br />
important to identify the most convenient time to do your check-in<br />
consistently, and to create at least two different "cues-to-action" (i.e.,<br />
such as beepers, meal times, post-it notes in conspicuous places, and so<br />
forth) to remind you to stop and check-in with yourself.<br />
Rehearse (practice) and Record.<br />
Three times each day for the next week, STOP whatever<br />
you are doing and conduct a <strong>Self</strong>-<strong>Schema</strong> Check-In.<br />
A self-schema check-in is rather like stopping to check your map<br />
periodically while traveling on a complicated highway system to make<br />
sure you are going the right way. What you will be doing when you<br />
stop three times a day will be to identify the habitual self-schema that<br />
was active just before you stopped -- in other words, what "path" were<br />
you taking and where was it taking you?<br />
Once you have identified the self-schema that was active before<br />
you stopped, give it a brief descriptive name (for example, it may be<br />
your professional identity, or your role as parent, spouse, friend,<br />
caregiver, or patient, or it may be a habitual thought or behavioral<br />
22
pattern, such as victim, aggressor, failure, addict, critic.<br />
<strong>The</strong>n, using the <strong>Self</strong>-<strong>Schema</strong> Check-In Log (available as a<br />
Worksheet at the end of this text), enter the name you gave this selfschema<br />
in the space provided on the Log, and rate (from 0% to 100%)<br />
the extent to which you were able to experience and express your<br />
<strong>Spiritual</strong> nature while this particular self-schema was being accessed.<br />
If you find that you forget to do your self-schema check-ins<br />
three times each day, examine and modify your cues-to-action, and<br />
try again. Do not proceed to the next step until you have been able to<br />
conduct <strong>Self</strong>-<strong>Schema</strong> Check-Ins three times a day for at least one<br />
week.<br />
Step 6: Week-End Review<br />
Reflect. At the end of the week, review your <strong>Self</strong>-<strong>Schema</strong> Check-<br />
In Log and reflect on the following:<br />
1. what self-schema was most frequently activated during the week?<br />
2. what self-schema was most incompatible with the experience and<br />
expression of your <strong>Spiritual</strong> nature?<br />
When you reflect on the self-schema that was most incompatible<br />
with the experience and expression of your <strong>Spiritual</strong> nature, try to<br />
identify those daydreams (patterns of mind wandering), cognitive<br />
scripts, and behavioral action sequences that were associated with this<br />
self-schema during the week, together with the internal or external cues<br />
that activated them [for example, perhaps a habitual emotional<br />
response pattern, such as anger (an internal cue) activated a particular<br />
cognitive script (e.g., angry thoughts) as well as potentially harmful<br />
verbal or behavioral action sequences (e.g., angry words or actions].<br />
Rehearse (visualization). Visualize the screen once again, this<br />
time imagine that you are viewing the actor enacting the self-schema<br />
that was most incompatible with the experience and expression of your<br />
<strong>Spiritual</strong> nature last week. As you watch the performance, imagine<br />
picking up the remote control device and rewinding the tape, stopping<br />
23
as soon as you can identify what triggered the activation of this selfschema.<br />
Next, allow the tape to continue playing until you can also<br />
identify both the cognitive script and the behavioral action sequence<br />
that ensues, seemingly automatically from those internal or external<br />
triggers.<br />
Record. On your Week-End Review, record the self-schema<br />
that was activated during the previous week that was most<br />
incompatible with experiencing and expressing your <strong>Spiritual</strong> nature.<br />
Record the habitual patterns of mind-wandering, cognitive scripts,<br />
emotional response patterns, and behavior action sequences<br />
associated with it, and identify the internal and/or external cues that<br />
triggered it during the week.<br />
Step 7: Strengthening your commitment to your <strong>Spiritual</strong> path<br />
Reflect. Reflect once again on the habitual self-schema that<br />
prevented you from experiencing and expressing your <strong>Spiritual</strong> nature<br />
during the week and consider how much you identify with, and are<br />
attached to, this habitual path. Does this path lead to the experience<br />
and expression of your true nature, or does it take you in another<br />
direction?<br />
Rehearse (visualization). Visualize the actor on the screen once<br />
again enacting the self-schema that was typical of you last week. <strong>The</strong><br />
actor is convincing the audience that this habitual self-schema with its<br />
cognitive scripts and behavioral action sequences is taking the audience<br />
to the real you. <strong>The</strong> actor concludes the performance by saying "I am [....<br />
your name...], and "I am ... this professional identity ... I am ... this role as<br />
parent, spouse, friend, caregiver, or patient ... I am these habitual<br />
thought patterns of victim, aggressor, failure, addict, critic ... and so<br />
forth]. Imagine now that you are using your remote control device<br />
again this time to freeze the action. As you do, you shout to the actor<br />
"STOP! THAT is not me. That is not my TRUE nature." As you observe<br />
the actor frozen on the screen before you, you realize that what the actor<br />
is actually portraying is actually not your "true self" -- it is merely a path<br />
accessed habitually in your daily life, an expedient means of being in<br />
24
the world, that may actually be preventing you from fully experiencing<br />
and<br />
expressing your true nature.<br />
Record. Review the Commitment you made prior to<br />
beginning Step 1. Are you still committed to creating for yourself<br />
an ethical <strong>Spiritual</strong> path (a <strong>Spiritual</strong> self-schema) that will help you<br />
experience and express your <strong>Spiritual</strong> nature in all your daily<br />
activities. Having now had the experience of completing Phase 1,<br />
you may wish to modify or add to the commitments you made<br />
previously on this worksheet.<br />
In your 3-S Journal (or folder):<br />
Print out and file your Habitual <strong>Self</strong>-<strong>Schema</strong> Worksheet, the 10<br />
"Perfections" Worksheet, <strong>Self</strong>-<strong>Schema</strong> Check-In Log, Week-End Review,<br />
and 3-S Commitment. Refer to them as you monitor your progress<br />
through the program.<br />
This ends Phase 1. In Phase 2 you will begin the process of constructing<br />
and/or strengthening your personal <strong>Spiritual</strong> path so that it is readily<br />
accessible throughout your daily life. When you are ready, begin<br />
Phase 2 provided below.<br />
25
Phase 2<br />
<strong>The</strong> goal of Phase 2 of the <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> (3-S)<br />
development program is:<br />
to identify one's unique <strong>Spiritual</strong> path and to transform it into<br />
a carefully-constructed and well-maintained Path that is<br />
readily accessible in daily life. This Path is referred to in the<br />
3-S program as the "<strong>Spiritual</strong> self-schema"; it is a habitual<br />
pattern of thoughts, feelings, and behaviors to be developed<br />
during the course of the 3-S program that will provide<br />
increased access to the experience and expression of one's<br />
<strong>Spiritual</strong> nature -- as defined by each individual.<br />
Overview of Phase 2<br />
In Phase 1, you became more aware of the paths you take habitually in<br />
your daily life -- the habitual self-schemas that take you seemingly<br />
automatically through each day creating the illusion that they reflect<br />
who you really are, when, in fact, they are actually preventing you<br />
from fully experiencing and expressing your true nature. In Phase 1,<br />
you also stated your strong intention to take a different path. In Phase<br />
2, you will design and construct this path -- your <strong>Spiritual</strong> self-schema<br />
-- that will provide you with increased access to the experience and<br />
expression of your <strong>Spiritual</strong> nature in your daily life. Phase 2 has four<br />
sections, as outlined below:<br />
A. Designing the Path.<br />
In this section, you will be creating a "blue-print" for the design of the<br />
new Path. On this blue-print you will identify not only the anticipated<br />
ultimate destination of your <strong>Spiritual</strong> path, but also the Path's momentby-moment<br />
destinations -- the <strong>Spiritual</strong> "ideals" that will serve as the<br />
building blocks of your Path. You will create cognitive scripts and<br />
behavioral action sequences that will serve to keep you consistently on<br />
your Path, and you will develop the guidance and support systems that<br />
you may need along the way. You will also create multi-sensory cues-<br />
26
to-action that will help you to access your Path in daily life, and you<br />
will design the signs and warning signals that will provide feedback on<br />
your progress.<br />
B. Acquiring the skills and tools for Path construction.<br />
In this section you will ensure that you have the personal skills and<br />
tools needed to construct and maintain your <strong>Spiritual</strong> path. In Buddhist<br />
terminology, these are called the 3 Trainings that make up the Noble<br />
Eightfold Path. <strong>The</strong>se trainings are universal, non-sectarian, and<br />
appropriate for individuals of all faiths. <strong>The</strong> 3 Trainings are (1)<br />
Moral/ethical practice (sila) -- to travel a <strong>Spiritual</strong> path, one needs a<br />
code of conduct or foundation in ethics that above all seeks to do no<br />
harm to self or others, in speech, action, and livelihood; (2) Meditation<br />
practice (samadhi) -- to travel a <strong>Spiritual</strong> path, one needs the ability to<br />
direct and control one's own mental processes; this is accomplished<br />
through the practice of meditation, which requires appropriate effort,<br />
awareness, and concentration; and (3) Wisdom (panna) -- to travel a<br />
<strong>Spiritual</strong> path, one needs to acquire the insight into one's true nature<br />
that purifies the mind; such insight requires right thought and<br />
understanding.<br />
C. Clearing the site.<br />
In this section, you will clear the site in readiness for construction<br />
of your <strong>Spiritual</strong> path by reducing the automaticity of any<br />
habitually-activated self-schemas that are incompatible with your<br />
<strong>Spiritual</strong> path.<br />
D. Construction of the Path.<br />
In this section, you will begin construction by actual use of your<br />
new cues-to-action and by enactment of new cognitive scripts<br />
and behavioral action sequences in your daily life.<br />
Phase 2 will require diligent and consistent effort, as does the creation<br />
of any habitual pattern of thinking, feeling, and behaving. When you<br />
are ready begin Phase 2a below.<br />
27
Phase 2a. Designing your Path<br />
Step 1. Stating the anticipated destination of your Path<br />
Reflect. Before constructing your <strong>Spiritual</strong> Path, you will<br />
need to reflect not only on its anticipated ultimate destination, but<br />
also on its moment-by-moment destinations.<br />
First , reflect on your Path's ultimate destination. Do you<br />
anticipate that this Path will lead to Enlightenment ... to union with God<br />
... to Heaven ... to Nirvana? Next, reflect on your Path's moment-bymoment<br />
destinations. <strong>The</strong>se are the qualities or characteristics that you<br />
will need to practice and attain in your daily life in order to reach the<br />
ultimate destination of your Path. For example, in Buddhist traditions,<br />
the 10 "perfections" (Pali paramis) -- generosity, morality, renunciation,<br />
wisdom, effort, patience, truthfulness, strong determination, selfless<br />
love, and equanimity -- are the moment-by-moment qualities practiced<br />
by those on the Buddha's Eightfold Path to enlightenment and<br />
liberation from suffering. Reflect now on the personal qualities or<br />
characteristics (e.g., <strong>Spiritual</strong> ideals) that you will need to practice in<br />
your daily life in order to reach the ultimate destination of your own<br />
<strong>Spiritual</strong> path? For example, on a moment-by-moment basis, will<br />
traveling your <strong>Spiritual</strong> path require experiencing and expressing<br />
qualities such as compassion and practicing personal ethical standards<br />
that prohibit harm to self or others?<br />
Rehearse (visualization). As in Phase 1, imagine that you are<br />
seeing an image projected on a movie or TV screen. You see an actor<br />
playing the role of YOU as you are, or potentially could be, when on<br />
your <strong>Spiritual</strong> path, experiencing and expressing your <strong>Spiritual</strong> nature,<br />
moving toward your Path's ultimate destination. Try to get a clear<br />
image of the actor on the screen. See the actor revealing to the audience<br />
the qualities your personal <strong>Spiritual</strong> path requires. What would the<br />
actor need to look like, sound like, behave like, to enact these qualities?<br />
Do you see a person who strives to be generous, ethical, moderate,<br />
diligent, patient, truthful, determined, loving, and calm in every aspect<br />
of life -- including thought, speech,<br />
28
emotion, action? What qualities or characteristics are required to travel<br />
this <strong>Spiritual</strong> path? What ultimate destination is in view? Allow any<br />
thoughts and images to arise as you visualize what it really means to<br />
travel your personal <strong>Spiritual</strong> path on a moment-by-moment basis in<br />
your daily life.<br />
Record: Go to the <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blue-Print Worksheet<br />
provided at the end of this text, and in the space provided, enter the<br />
anticipated ultimate destination of your personal <strong>Spiritual</strong> path (e.g.,<br />
Enlightenment, Heaven, Nirvana, Union with God, ...). <strong>The</strong>n list the<br />
moment-by-moment destinations of your Path -- those qualities or<br />
characteristics (e.g., the "perfections") that you will need to experience<br />
and express in your daily life in order to reach your <strong>Spiritual</strong> path's<br />
ultimate destination. (Keep this Worksheet available so that you can<br />
add information to it in Step 2).<br />
Step 2. Creating cognitive scripts and behavioral action sequences to<br />
keep you on your <strong>Spiritual</strong> path during the normal course of the day.<br />
Staying on your <strong>Spiritual</strong> path requires not only habitually<br />
engaging in thoughts, feelings, and behaviors that are compatible with<br />
the moment-by-moment destinations of your Path (e.g., generosity), but<br />
also, actively refraining from those that are incompatible (e.g.,<br />
refraining from harming self or others in thought, speech, or action).<br />
Reflect. What habits (or self-schemas) do I already have, and<br />
which ones will need to be developed, to keep me unswerving on my<br />
personal <strong>Spiritual</strong> Path?<br />
In the design and construction of your new, more easily accessed<br />
<strong>Spiritual</strong> self-schema, you will want to retain those aspects of old<br />
schemas that have been useful to you in the past and discard those that<br />
have not. For many people, religious beliefs and practices are an<br />
integral part of their personal spirituality. If this is true for you, begin<br />
by reflecting on your religious self-schemas -- those habitual pattern of<br />
thoughts, feelings, and behaviors associated with your religion -- that in<br />
the past have facilitated the experience and expression of your spiritual<br />
nature?<br />
29
Reflect on any existing spiritual/religious self-schemas that you<br />
use to experience and express your <strong>Spiritual</strong>ity (e.g., identification as "I<br />
am a Buddhist, I am a Christian, I am a Hindu, I am a Jew, I am a<br />
Muslim, I am a ..."), and the strength of your self-identification with<br />
your religious faith. Examine ways in which your current<br />
spiritual/religious self-schemas help you to, or hinder you from,<br />
experiencing and expressing your <strong>Spiritual</strong> nature (e.g., when they are<br />
activated do you experience and express your "perfections" -- the<br />
moment-by-moment destinations of your Path? Or, does this schema<br />
ever lead to shame, guilt, fear, hatred, selfishness, prejudice, intolerance,<br />
hostility, or increased suffering? Reflect now on those cognitive scripts<br />
and behavioral action sequences that should be retained. Some<br />
examples might include reading or reciting passages from particular<br />
holy books or scriptures, or engaging in specific religious practices and<br />
rituals. Also reflect on any cues-to-action that have been useful to you in<br />
the past, such as the ringing of a bell calling you to prayer or<br />
meditation, or similarly, a specific time of day or meal that reminds you<br />
to stop what you are doing and remember your <strong>Spiritual</strong> nature. Do not<br />
let the examples provided here limit you -- reflect on whatever is, or has<br />
been, a source of <strong>Spiritual</strong> inspiration for you personally. In your 3-S<br />
Journal, make a note of those that have been useful so that you can<br />
include them later as you continue to work on your "Blue-Print."<br />
Second, what additional habitual pattern of thoughts, feelings, and<br />
behaviors do I still need to develop that will facilitate the experience and<br />
expression of my spiritual nature?<br />
Cognitive Scripts (see glossary).<br />
You will probably need to change the content of your<br />
inner-dialogue -- the incessant chatter of your thoughts that<br />
probably jumps here and there seemingly with a mind of its<br />
own, often barely above the level of conscious awareness. If<br />
your inner dialogue is not compatible with your <strong>Spiritual</strong><br />
path you will rapidly find yourself back on your old habitual<br />
path. We will talk more about how to regain control over<br />
your inner-dialogue in a later section on Clearing the Path.<br />
30
For the purposes of designing your Path, you will need to<br />
reflect on the scripts you could write for your inner dialogue<br />
that are consistent with your <strong>Spiritual</strong> path. <strong>The</strong>n through<br />
repeated use of these scripts, the content of your innerdialogue<br />
will change. This requires consistency and<br />
persistence. Reflect on what self-affirmations, mantras, or<br />
inspirational phrases you could use that are consistent with<br />
your own <strong>Spiritual</strong> path?<br />
Creating new cognitive scripts:<br />
Affirmations:<br />
<strong>The</strong> following is a simple example of a new script to use at the<br />
beginning of the day.<br />
May my thoughts reflect my spiritual nature<br />
May my words reflect my spiritual nature<br />
May my actions reflect my spiritual nature<br />
May my perceptions reflect my spiritual nature<br />
May I be open and receptive to my spiritual nature.<br />
I am now experiencing and expressing my spiritual nature.<br />
Each week, try replacing the words '<strong>Spiritual</strong> nature' in the daily<br />
affirmation suggested above with one of your Path's moment-bymoment<br />
destinations (e.g., each week select one of the ten <strong>Spiritual</strong><br />
"perfections" to include when reciting your daily 3-S affirmation). This<br />
will help remind you each day to embody that particular quality while<br />
engaged in your usual daily activities.<br />
Mantras: Mantras are words or syllables, sometimes without<br />
conceptual meaning, that are chanted or intoned during meditation as a<br />
method of intuitively experiencing the mysteries they symbolize, and<br />
for helping to focus the mind (e.g., 'Om mani padme hum'). One may<br />
also use a word, such as 'love' or 'peace,' or the name of one's <strong>Spiritual</strong><br />
guide, as a mantra that can be repeated (to oneself) throughout the day.<br />
Metta (loving kindness) meditation, which is described in more detail in<br />
Phase 3, also utilizes mantras (i.e., the repetition of phrases, such as<br />
31
'may all beings be happy'). Other inspirational phrases: Create<br />
additional scripts for yourself that are compatible with your Path.<br />
Integrating old compatible scripts. Construct a list of sayings or<br />
phrases that you have found useful in the past that have helped you<br />
practice your <strong>Spiritual</strong> ideals (e.g., those you identified earlier as part of<br />
an existing religious self-schema), and/or find poems or passages from<br />
scripture that are consistent with your Path's moment-by-moment<br />
destinations. You may wish to link to a website that provides daily<br />
affirmations consistent with your Path. Copy these sayings and<br />
passages into your journal, memorize them, and silently recite them<br />
during the day.<br />
Abandoning old incompatible scripts . Refrain from any harmful<br />
thoughts. It is not enough to include thoughts that are compatible with<br />
your <strong>Spiritual</strong> path, you also need to actively refrain from thoughts<br />
that are incompatible and hinder you from reaching your Path's<br />
destination. This requires that you become aware of your thoughts,<br />
that you acknowledge those that are inconsistent with your <strong>Spiritual</strong><br />
path, and that you very deliberately set these thoughts aside. What<br />
scripts will you need to abandon?<br />
Behavioral action sequences (see glossary)<br />
You will also need to create or modify behavioral action sequences so<br />
that they are consistent with your <strong>Spiritual</strong> path.<br />
Creating new action sequences. Consider creating a new activity<br />
or ritual. For example, you might want to begin regular attendance at a<br />
place of worship or establish a <strong>Spiritual</strong> practice. Or you may want to<br />
structure regular periods of contemplation or meditation (as in Phase<br />
2b). Or, you may want to do at least one act of kindness each day. Do<br />
not let these examples limit you; identify as many activities, rituals, and<br />
other behavioral action sequences that you can initiate immediately that<br />
are relevant to your own <strong>Spiritual</strong> practice.<br />
Integrating new components into existing action sequences. To<br />
remain steadfast on your <strong>Spiritual</strong> path, you will need to transform<br />
everyday tasks into opportunities for the experience and expression of<br />
32
your <strong>Spiritual</strong> nature. For example, when bathing, try to integrate a<br />
<strong>Spiritual</strong> cleansing ritual; when eating, integrate rituals such as candle<br />
lighting to symbolize the light of your growing <strong>Spiritual</strong> insight; or<br />
when exercising, include a <strong>Spiritual</strong> stretch (see figure at end of text or<br />
animation available on website). As with the 3-S affirmation, when<br />
doing the 3-S stretch, you could replace the words '<strong>Spiritual</strong> nature'<br />
each week with one of the <strong>Spiritual</strong> "perfections" you are currently<br />
practicing in your daily life). While performing your routine household<br />
tasks, you could also offer assistance to others (e.g., helping an elderly<br />
neighbor with that task). Again, do not let these examples limit you;<br />
reflect on your own daily routines and the potential for integrating new<br />
components into these routines that will help you remain on your<br />
<strong>Spiritual</strong> path.<br />
Refraining from harmful behavioral action sequences. In addition to<br />
creating new, and modifying old, behavioral action sequences, it is<br />
necessary to maintain the precepts of your personal <strong>Spiritual</strong> path by<br />
refraining from harmful behaviors. For example, the precepts of most<br />
<strong>Spiritual</strong> and religious traditions include refraining from killing,<br />
stealing, sexual misconduct, false speech, and the use of substances that<br />
can distract you from, or cause you to become negligent in regard to,<br />
your <strong>Spiritual</strong> path (e.g., use of intoxicants). <strong>The</strong> design of your path<br />
will need to include such precepts.<br />
Rehearse (visualization). Return to your image of the actor on the<br />
screen playing the role of YOU as you have the potential to be when<br />
experiencing and expressing your <strong>Spiritual</strong> nature, practicing the<br />
personal qualities (e.g., the <strong>Spiritual</strong> "perfections") required of your<br />
Path. Imagine, this time, however, that you have access to the actor's<br />
thoughts, emotions, and motivations. Now while seeing the actor<br />
enacting the specific qualities necessary for traveling your <strong>Spiritual</strong><br />
path, you can also hear the actor's cognitive scripts, you can experience<br />
the actor's feeling state, and you can see each of the actions that<br />
comprise the actor's behavioral action sequences. What would you<br />
hear? What would you feel? What would you see?<br />
Record. Return to your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blue-Print<br />
Worksheet and complete the section labeled Cognitive Scripts and<br />
33
Behavioral Action Sequences.<br />
Step 3. Establishing Guidance and Support Systems<br />
Reflect. What support will be available to me so that I do not<br />
abandon my <strong>Spiritual</strong> path whenever I feel physical or emotional<br />
distress?<br />
<strong>Spiritual</strong> Guide. Who is your principal <strong>Spiritual</strong> Guide (e.g., the<br />
Buddha, Jesus, the Prophets, Brahma, other Deities, an inner Guide, a<br />
respected <strong>Spiritual</strong> teacher ...)? Personify your <strong>Spiritual</strong> path in<br />
whatever way is personally meaningful to you so that you can turn to<br />
your <strong>Spiritual</strong> Guide when needed. During construction and use of<br />
your Path, silently recite the affirmation 'I seek refuge in ...(name of<br />
<strong>Spiritual</strong> guide)... ' or in times of uncertainty, you can ask yourself<br />
"What would ... (name of <strong>Spiritual</strong> guide) ... do right now?).<br />
Supportive text and/or <strong>Spiritual</strong> teachings. What texts or <strong>Spiritual</strong><br />
teachings will support you as you travel your <strong>Spiritual</strong> path (e.g., the<br />
Bible, Koran, Torah, Tipitaka, ...other...)? Keep these texts readily<br />
available so that you can refer to them frequently.<br />
Social support. Who do you know that will support and encourage<br />
you on your <strong>Spiritual</strong> path? Maintain a list of names of individuals of<br />
like mind -- those whose <strong>Spiritual</strong> paths are similar to your own -- and<br />
who are available to you for support and encouragement.<br />
Rehearse (visualization). Return to your image of the actor on the<br />
screen playing the role of YOU as you have the potential to be when<br />
experiencing and expressing your <strong>Spiritual</strong> nature moving moment-bymoment<br />
towards your Path's ultimate destination. This time imagine<br />
that the actor is reaching out for support. See the actor receiving the<br />
needed support from your <strong>Spiritual</strong> Guide, your Guide's texts and<br />
teachings, and your social network of people who share your <strong>Spiritual</strong><br />
beliefs and practices. Visualize clearly the three levels of support that<br />
are always available to you on your <strong>Spiritual</strong> path.<br />
34
Record. Return to your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blue-Print<br />
Worksheet and complete the section labeled Guidance and Support.<br />
Step 4. Creating your Path's points of access -- your "cues-toaction"<br />
Your <strong>Spiritual</strong> path will never become as readily accessible as the other<br />
paths you take habitually in daily life unless it has as many points of<br />
access, and unless these points of access are used as frequently. For<br />
example, once weekly attendance at a religious service will not, by<br />
itself, keep your Path readily accessible to you as you go about your<br />
daily activities.<br />
Reflect. How many points of access does my <strong>Spiritual</strong> path<br />
currently have, and how can I increase this number?<br />
Multisensory cues-to-action (see Glossary)<br />
Reflect on the multisensory cues-to-action that you could begin to<br />
use to remind you to access your <strong>Spiritual</strong> path. Examples in each sense<br />
modality include, but are certainly not limited to, the following:<br />
Sight -- Select several kinds of visual cues, such as reminders on<br />
post-it notes, pictures, statues, movies, books, or other visual materials<br />
that can remind you to return to, or stay on, your <strong>Spiritual</strong> path (also<br />
see 3-S magnet image provided at end of this text). Placing items in<br />
unusual locations can also be useful. For example, wearing your wrist<br />
watch on the "other" wrist will interrupt the flow of your habitual selfschema<br />
sufficiently to allow you access to your <strong>Spiritual</strong> self-schema.<br />
Sound -- Construct a list of songs or pieces of music that inspire<br />
you to experience and express your <strong>Spiritual</strong> nature; plan on listening to<br />
this music as often as possible, or hum or sing it to yourself during the<br />
day. In addition, use unexpected sounds in the environment as cues. For<br />
example, use the sound of a bell or wind chimes, or the song of birds, as<br />
cues to remind you to access your <strong>Spiritual</strong> path. If you live in a busy<br />
city, you might want to select a specific sound of the city to serve as a<br />
cue.<br />
35
Taste -- An example of using taste as a cue is to identify one<br />
particular flavor in a drink (or food) that you consume several times<br />
during the day, and to use that flavor as a cue to experience and express<br />
your <strong>Spiritual</strong> nature.<br />
Smell -- Incense can be a useful cue for some people. However, it<br />
may be difficult to encounter during the normal course of your day.<br />
<strong>The</strong>refore, you might try placing a small amount of a fragrant herb (e.g.,<br />
lavender) in several locations around your home or workplace, or in a<br />
pouch that you can keep in your pocket. When you encounter that scent<br />
as you go about your daily activities, take a moment to access your<br />
<strong>Spiritual</strong> path.<br />
Touch -- Identify one or two tactile cues that you normally come<br />
into contact with during the course of the day to use as reminders to<br />
experience and express your <strong>Spiritual</strong> nature. If you have a pet, you<br />
might select the feel of its fur, feathers, or skin as your cue. A hug, given<br />
to or received from a friend or family member can also serve to remind<br />
you to experience and express your <strong>Spiritual</strong> nature. You might also try<br />
placing something that provides an unusual tactile sensation in various<br />
locations in your home or workplace so that when you suddenly come<br />
across it during the course of the day, it interrupts whatever automatic<br />
pilot is currently in control sufficiently for you to make a conscious<br />
choice to access your <strong>Spiritual</strong> path.<br />
Rehearse (visualization). Return once again to the image<br />
of the actor on the screen enacting the role of YOU in daily life.<br />
This time visualize the actor using these multi-sensory cues-toaction<br />
during the course of a normal day as reminders to return to,<br />
and stay on, your <strong>Spiritual</strong> path.<br />
Record. Return to your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blueprint<br />
and enter your cues-to-action that will serve as multisensory<br />
points of access for your <strong>Spiritual</strong> path.<br />
Step 5. Designing your Path's Signs and Warning Signals<br />
Reflect. Will your Path be clearly-marked so that you can<br />
36
proceed directly towards your destination? Will it have a<br />
system of signs and signals so that you can avoid obstructions?<br />
Signs. Reflect on how you will know that you are on the right<br />
Path. What signs will you look for along the way? For example, by<br />
continuing to stop briefly three times a day to conduct a <strong>Self</strong>-<strong>Schema</strong><br />
Check-In (as in Phase 1), you will be able to determine whether you are<br />
on your <strong>Spiritual</strong> path or another incompatible path. By interrupting the<br />
automaticity of whatever self-schema is active, you will also be able to<br />
determine the extent to which you are able to experience and express<br />
your <strong>Spiritual</strong> nature while this self-schema is active. This will provide<br />
you with important data for making a conscious choice to stay on that<br />
path or access another.<br />
Warning signals. Reflect on what has the potential to be an<br />
obstruction along your Path and what could cause you to detour from<br />
your Path. Buddhist traditions speak of hindrances, such as lust (greed,<br />
craving), ill-will (hatred, envy, aversion), anxiety (restlesness), sloth<br />
(laziness), and doubt. Members of Alcoholics Anonymous (AA) use the<br />
acronym H.A.L.T. (Hungry - Angry - Lonely - Tired) to remind them of<br />
potential obstacles in the path of recovery that trigger alcohol or drug<br />
use. You may find this a useful acronym to use as a warning signal<br />
along your own <strong>Spiritual</strong> path. <strong>The</strong> hunger or craving for any sensual<br />
pleasure, the feeling of anger or any negative emotion, the need for the<br />
company of others in order to feel whole, and physical and mental<br />
fatigue that can reduce your diligent effort and obscure your view --<br />
these are all early warning signals informing you that increased<br />
vigilance and/or access to support services are urgently needed. Other<br />
easy-to-remember warning signals, also borrowed from AA, are<br />
'People, Places, and Things.' Become aware of any people in your life in<br />
whose company you find it difficult to experience and express your<br />
<strong>Spiritual</strong> nature, and be alert for any places or things that are likely to<br />
cause you to detour from your <strong>Spiritual</strong> path. By increasing your<br />
awareness of the hindrances -- the potential obstacles and detours along<br />
the Path -- they can be avoided or transformed. (You will have the<br />
opportunity to practice transforming these stimuli in Phase 3).<br />
37
Rehearse (practice) and Record.<br />
1. Complete the final sections on your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blue-Print<br />
labeled 'Signs and Warning Signals' . List some 'signs' such as use of the<br />
<strong>Self</strong>-<strong>Schema</strong> Check-In, that you will use to ensure you are on the right<br />
Path. Also list some early warning signals, such as HALT or People,<br />
places, things. Identify what you can use to warn you that you are<br />
currently on the wrong path, or that you are about leave your <strong>Spiritual</strong><br />
path). Be specific. <strong>The</strong> clearer the signs and signals, the more likely they<br />
will be of help to you when you need them.<br />
Note. While completing your 3-S Blueprint, be sure to include any<br />
practices and rituals that you identified earlier as having been helpful<br />
to you in the past. However, do not confine yourself only to<br />
previously-used strategies. Remember, as with any schema, the more<br />
elaborate the network of links that make up your <strong>Spiritual</strong> self-schema<br />
-- the more it "fills your mind" -- the more readily available it will be<br />
for activation during the course of your daily life.<br />
2. Gather together all the materials you listed on your 3-S Blueprint<br />
(e.g., books, CDs, tapes, candles, fragrances, lists of activities,<br />
affirmations, cues/reminders, and so forth) in readiness for schema<br />
construction.<br />
3. Continue the practice of stopping what you are doing three times<br />
daily to identify the self-schema that was active and to assess its<br />
compatibility with the experience and expression of your <strong>Spiritual</strong><br />
nature. Record your observations immediately on a <strong>Self</strong>-<strong>Schema</strong> Check-<br />
In log, and save it to disk or print it and file it in your 3-S Journal. Be<br />
sure to review your check-in logs frequently throughout the program so<br />
that you can become aware of any patterns that emerge (e.g., persistent<br />
difficulty experiencing your <strong>Spiritual</strong> nature in a particular context).<br />
You will then be able to take appropriate action.<br />
This ends Phase 2a. Proceed to Phase 2b below at your own pace.<br />
38
Phase 2b. Developing the skills and tools<br />
needed for Path construction and maintenance<br />
<strong>The</strong> "3 Trainings"<br />
<strong>The</strong> 3-S program uses the "3 Trainings" of the Buddhist tradition to describe the skills<br />
and tools needed for traveling a <strong>Spiritual</strong> path because they are universal, non-sectarian,<br />
and therefore suitable for individuals of all faiths. Modify this list if your personal<br />
religious beliefs and practices suggest the need for learning additional skills and tools.<br />
1. Moral Practice: Establishing one's personal code of ethical<br />
behavior<br />
<strong>The</strong> foundation of a <strong>Spiritual</strong> path is moral practice. This requires<br />
doing no harm to self or others in speech, action, or livelihood.<br />
Right Speech. Refraining from unwholesome speech (e.g., false or<br />
harsh speech, slander, gossip, or meaningless chatter) and engaging<br />
only in wholesome speech that is gentle and courteous, and engenders<br />
harmony among people.<br />
Right Action. Refraining from actions that cause harm to self or<br />
others (i.e., the precepts against killing, stealing, sexual misconduct,<br />
false speech, and intoxication), and engaging only in wholesome actions<br />
that are beneficial to all living beings.<br />
Right Livelihood. Refraining from making one's living in a<br />
manner that directly or indirectly breaks the precepts against killing,<br />
stealing, sexual misconduct, false speech, and intoxication, or in a<br />
manner that causes or encourages others to do so.<br />
Reflect. Reflect on your own moral practice. Is there any<br />
difference between what you feel you "ought" to be doing<br />
according to the code of conduct of your own <strong>Spiritual</strong>/religious<br />
tradition, and what you are "actually" doing. Are the ethical<br />
standards that you have established for the conduct of your day-<br />
39
to-day activities consistent with the <strong>Spiritual</strong> path you are<br />
designing and constructing? If there are any discrepancies,<br />
reflect on what changes need to be made.<br />
2. Meditation Practice: Training one's mind to take the right<br />
Path<br />
Moral practice alone is not enough for the construction and<br />
maintenance of a <strong>Spiritual</strong> path. A <strong>Spiritual</strong> journey also requires the<br />
ability to control one's mental processes, so that wholesome thoughts<br />
become the foundation of one's moral practice. Through the practice<br />
of meditation one develops this capacity. <strong>The</strong> three steps in<br />
meditation training are:<br />
Right Effort. Anyone who has ever tried to control the flow or<br />
content of his or her thoughts, knows that it takes enormous effort to<br />
focus the mind. Buddhists in the <strong>The</strong>ravada tradition have likened our<br />
ongoing stream of thoughts to a wild monkey in its forest home<br />
jumping here, there, and everywhere, seemingly unmanageable by<br />
those who are observing it, and disinclined to be tamed. Even those<br />
people who describe themselves as always 'in control' will likely admit<br />
that even they are not able to control the wandering of their "monkey<br />
mind." As you no doubt discovered while completing Phase 1 of the 3-S<br />
program, it is your wandering mind that at any moment can take you<br />
off on a journey of thoughts (cognitive scripts) and/or behaviors<br />
(behavioral action sequences), such that, before you know it, you have<br />
accessed a habitual self-schema, and you find yourself back traveling an<br />
old path (or superhighway) that is inconsistent with your <strong>Spiritual</strong><br />
ideals, and is extremely difficult to exit. Strong effort is therefore an<br />
essential tool for the construction and maintenance of your <strong>Spiritual</strong><br />
path and, as will be described shortly, is a tool you will learn to use<br />
skillfully in your meditation practice.<br />
Right Mindfulness. <strong>The</strong> <strong>Spiritual</strong> path you are constructing,<br />
with its moment-by-moment destinations, requires that you are fully<br />
aware of each moment. However, in the course of our normal daily<br />
lives, we are usually more aware of the past or of an anticipated future<br />
40
than we are of the present moment. <strong>The</strong>refore, the skill of mindfulness<br />
will need to be developed. As will be described shortly, this is a skill<br />
you will be developing with your meditation practice by learning to<br />
become aware of the breath against the nostrils. <strong>The</strong> breath is used in<br />
the practice of mindfulness meditation because, as it passes in and out,<br />
it produces physical sensations in and around the nostrils that can be<br />
experienced on a moment-by-moment basis.<br />
Right Concentration. Reaching the moment-by-moment<br />
destinations of your <strong>Spiritual</strong> path requires not only strong effort, and<br />
mindfulness, but also excellent concentration skills because you will<br />
need to remain fully aware of each moment as it arises and passes<br />
away. <strong>The</strong> practice of meditating on the breath will help you develop<br />
this important skill. When you begin to focus your awareness on the<br />
breath, you will find that your mind will soon wander away. You will<br />
learn to bring it back, but again it will wander away. And again you<br />
will bring it back, and again it will wander away. You will continue<br />
taming your "monkey mind" by gently, but firmly, bringing it back<br />
again and again each time it wanders away. Thus, you will develop<br />
your concentration and your ability to fully experience and express the<br />
moment-by-moment destinations of your personal <strong>Spiritual</strong> path.<br />
<strong>The</strong>re are numerous books available on the subject of meditation,<br />
many providing detailed instructions for beginners (see Reading<br />
List). What follows here are some general guidelines:<br />
Rehearse (practice)<br />
Location. Identify a suitable location in your home that is quiet and free<br />
of distractions and that can be used by you daily. If possible, this space<br />
should not be used by you for any other purpose. However, if this is not<br />
possible, select a space that you do not typically use for sleeping or<br />
relaxing (i.e., somewhere other than your bed or favorite armchair or<br />
any place where the risk for activation of habitual self-schemas is high).<br />
Time. Identify a suitable time of day (preferably shortly after arising<br />
when your mind is quiet) that you can set aside specifically for the<br />
purpose of meditation. If you are someone with a busy schedule, it is<br />
41
ecommended that you awake 30-60 minutes earlier than usual to avoid<br />
activating habitual self-schemas by concerns that this time should be<br />
spent on other activities. Remind yourself that this time is special -- it is<br />
for you to practice the skills needed for your Path and to experience<br />
your <strong>Spiritual</strong> nature at increasingly deeper levels; it is therefore to be<br />
safeguarded.<br />
Posture. It is recommended that you assume a posture that is not<br />
associated with your habitual self-schema, but rather, one that, with<br />
practice, can become strongly associated with the experience of being on<br />
your <strong>Spiritual</strong> path. <strong>The</strong> posture usually associated with meditation is<br />
sitting cross-legged on a cushion or mat on the floor, with back straight,<br />
and hands together resting palms up in your lap. However, modify this<br />
posture based on your own physical abilities, remembering that the<br />
posture should enable you to remain alert. <strong>The</strong>refore, if you prefer to lie<br />
down, lie on your back on the floor, rather than on your bed; or, if you<br />
prefer to sit in a chair, sit with both feet firmly against the floor, and<br />
back straight rather than lounging to prevent falling asleep.<br />
Breathing. If you are a beginner, it is recommended that you close your<br />
eyes. Begin by acknowledging your personal <strong>Spiritual</strong> Guide or your<br />
<strong>Spiritual</strong> path and its destination, in whatever way is meaningful to<br />
you. Affirm your intention to increase your power of concentration,<br />
take one long breath in and out, and allow yourself to settle down.<br />
<strong>The</strong>n, begin breathing normally and naturally through your nose. To<br />
help you focus, you may wish to say to yourself 'breathing in' as you<br />
breathe in, and 'breathing out' as you breath out. Breathing normally,<br />
continue concentrating on your in-breath and your out-breath, but now<br />
focus specifically on the sensations that arise and pass away as the<br />
breath makes contact with the inside of your nostrils, the rim of your<br />
nostrils, and your upper lip. Focus your attention just on this small area<br />
and become aware of the sensations you experience as the breath travels<br />
in and out. When thoughts arise, see if you can resist the desire to<br />
engage them. Using your strong effort, make the conscious decision not<br />
to follow them to wherever they may lead. As soon as you become<br />
aware that your mind has wandered, gently, but firmly, pull it back;<br />
return your awareness to the sensations created by the breath as it<br />
moves across the area around your nostrils. No need to be discouraged<br />
42
when the mind wanders, this is normal. If you continue to have<br />
difficulty concentrating on the breath, see if you can concentrate better<br />
by counting ten breaths. For example:<br />
When breathing in, think:<br />
'Breathing in, one';<br />
when breathing out, think<br />
'Breathing out, one.'<br />
and continuing ...<br />
'Breathing in, two, breathing out, two.<br />
Breathing in, three; breathing out, three.<br />
Continue until you reach ten, and then begin again.<br />
If your mind wanders and you lose track of the number you have<br />
reached, begin again at ... 'Breathing in, one; Breathing out, one ... ' and<br />
so forth.<br />
You will repeat this pattern of focusing on the breath and<br />
becoming aware of and redirecting your thoughts throughout your<br />
meditation. This is how, with concentration and patient persistent<br />
effort, you learn to "tame the monkey mind" that jumps here, there,<br />
and everywhere, and you can become more open and receptive to<br />
experiencing the peace and serenity of your true nature.<br />
You may want to begin by devoting just 10 minutes daily to your<br />
meditation. Do not attempt to sit for long periods if you are a<br />
beginner. However, before you begin, you will need to dedicate<br />
yourself wholeheartedly to using this time for increasing your 'power'<br />
of concentration. Commit yourself to taking back the power you have<br />
given to the wandering monkey mind. Make the conscious decision to<br />
begin the practice of training it. Until your concentration skill is well<br />
developed, it is recommended that you do not use this time for prayer<br />
or reflection (set aside other times for these practices), but rather use<br />
this time to increase your ability to retain your single-pointed focus on<br />
the breath. By so doing, your capacity for focusing on your <strong>Spiritual</strong><br />
path's moment-by-moment destinations throughout your daily life<br />
will increase markedly. As soon as you feel comfortable concentrating<br />
on the breath for 10 minutes, increase the time to 15 minutes, and so<br />
43
on, until you can meditate for 40-60 minutes a day. Remember, by<br />
being consistent in every aspect of your practice you will also be<br />
creating a behavioral action sequence that will facilitate the seamless<br />
integration of your meditation practice into your daily life.<br />
Mental Imagery (visualization) as another Path construction tool<br />
Multisensory mental imagery is another skill that will be<br />
extremely useful to you as you go about the process of building,<br />
maintaining, and using your personal <strong>Spiritual</strong> path. Construction<br />
begins with the mind's eye -- you form vivid, detailed, multi-sensory<br />
images of your Path and what it would look and feel like to travel this<br />
Path. By visualizing yourself, or another, as an actor playing the part of<br />
someone traveling your <strong>Spiritual</strong> path, you are conducting internal<br />
dress-rehearsals prior to "taking your act on the road." Continued access<br />
to your Path is also influenced by your mental imagery. You may have a<br />
well-constructed <strong>Spiritual</strong> path, but if mental images arise habitually<br />
that are inconsistent with the moment-by-moment destinations of this<br />
Path, it will not be readily accessed. Rather, the inconsistent imagery,<br />
and the sensations it produces, will serve as a detour that takes you<br />
almost instantaneously to a different path that is inconsistent with the<br />
experience and expression of your <strong>Spiritual</strong> nature. <strong>The</strong> 3-S program<br />
therefore offers frequent opportunity for the practice of visualization. In<br />
addition to the visualization exercises that accompany each suggested<br />
<strong>Self</strong>-Reflection exercise, there are guided imagery exercises available as<br />
written scripts provided at the end of the text. You may wish to record<br />
these scripts in your own voice to be played back during your practice.<br />
<strong>The</strong>se guided-imagery exercises will be used primarily during<br />
construction and maintenance of your Path in Phases 2d and Phase 3.<br />
3. Wisdom: Developing insight into one's true nature<br />
Although the practice of meditation, as described above, can be truly<br />
life changing, and can help you attain states of deep peace and<br />
tranquility as you construct and maintain your <strong>Spiritual</strong> path, it is not<br />
in itself the goal of most <strong>Spiritual</strong> paths. In most <strong>Spiritual</strong>/religious<br />
traditions, a <strong>Spiritual</strong> path ideally involves gaining increased insight<br />
into one's true nature. This is, of course, a lifelong process. Wisdom is<br />
44
not expected to be gained prior to beginning your <strong>Spiritual</strong> journey.<br />
Rather, it (like the other two trainings in ethical conduct and<br />
concentration) is to be developed through diligent practice, day-byday,<br />
moment-by-moment, as you proceed along your Path. In<br />
Buddhist traditions, the training in wisdom has two steps:<br />
Right Intention (also translated as Right Thinking).<br />
Gaining insight into one's true nature requires very strong intention and<br />
lifelong commitment to the on-going practice of the other two trainings<br />
(ethical conduct and meditation practice), and increased mastery of each<br />
of their steps. That is, engaging only in speech, action, and livelihood<br />
that cause no harm to any living being; and developing the effort,<br />
mindfulness, and concentration that are necessary for gaining control<br />
over one's own mind, and for gaining insight into the habitual mental<br />
processes that keep us all ignorant of our true nature.<br />
Right Understanding (also translated as Right View). It is<br />
only when you personally experience reality within the framework of<br />
your own body that you come to understand the habitual patterns that<br />
have kept you trapped and in ignorance of your true nature. Once you<br />
have made a commitment to the first two trainings (to behave according<br />
to your code of conduct and to train your mind), you can begin the<br />
practice of insight meditation (vipassana) which will provide you with<br />
this personal experience. When you practice insight meditation, you<br />
take on the role of scientist methodically observing your subject -- your<br />
self -- as if under a microscope. You will have already begun this<br />
process in your daily meditation in Training 2 when you focused your<br />
mind and became aware of the sensation of the breath as it moves<br />
across the areas in and around your nostrils (anapanasati). However,<br />
when you are ready to practice insight meditation, it will be like<br />
increasing your microscope's strength such that you come to experience<br />
even the most subtle physical sensations. As you do, you become aware<br />
of the rapidity with which the particles (kalapas) that make up your<br />
physical form (and all form), arise and pass away, constantly changing.<br />
Through personal experience, you gain insight into the impermanent<br />
nature (anicca) of all mental, emotional, and physical form. You also<br />
become aware of your habitual reactions (sankharas) to the sensations in<br />
your body that are going on all the time, usually beneath the level of<br />
45
awareness. Because we are ignorant about the impermanent nature of<br />
sensation, we react with craving when we perceive the sensation as<br />
pleasant; that is, we try to cling to it, wish it would stay, wish it would<br />
return. We react with aversion if we perceive it as unpleasant; that is,<br />
we come to hate it, wish it would go away, wish it would never return.<br />
Thus, these habits of craving and aversion to sensations that are actually<br />
arising and passing away with great rapidity keep us forever<br />
dissatisfied (dukka). However, with insight meditation, one penetrates<br />
the unconscious mind (anusaya) to reveal these habitual, conditioned,<br />
patterns (e.g., what in 3-S we call the habitual self-schemas). By learning<br />
to observe sensations mindfully, with equanimity, as they arise and<br />
pass away, you are able to clear away the old habitual patterns of<br />
craving and aversion that lead to dissatisfaction. You also realize that<br />
the habitual 'self' to which you were so attached is an illusion (annatta),<br />
and you gain further insight into your true nature. As in a number of<br />
religious traditions which speak of the spiritual journey as culminating<br />
in an ultimate Union in which self merges or is abandoned, in Buddhist<br />
philosophy, through wisdom (panna) one understands not only that<br />
'self' as a construct is no longer needed, but that it serves to keep us<br />
ignorant of our true nature. In the 3-S program, you will construct and<br />
use a <strong>Spiritual</strong> self-schema -- your personal <strong>Spiritual</strong> path -- is an<br />
expedient means to gaining insight into your true nature. This selfschema<br />
is to be abandoned once the ultimate destination or goal is<br />
reached. To learn more about Vipassana, it is recommended that you<br />
take a course. For example, a free 10-day course is offered by Vipassana<br />
Meditation Centers around the world (www.dhamma.org). <strong>The</strong>re are<br />
also a number of other possibilities for extensive training listed in the<br />
Resources.<br />
This ends the discourse on the three trainings of the Buddhist tradition.<br />
Reflect on any additional skills and tools you might need for your own<br />
personal Path. In the next section, you will begin to 'clear the site' in<br />
readiness for construction.<br />
46
Phase 2c. Clearing the Path<br />
Now that you know exactly where you want to go and how you want to<br />
get there moment-by-moment, and you have the blueprint, building<br />
materials, skills and tools you will need to prepare the site. This entails<br />
clearing away any debris, and making the surface suitable for<br />
construction of your Path. Imagine you are trying to build a road<br />
through an area that is dense with brush, rapidly spreading vines, and<br />
weeds. Unless you prepare your site extremely carefully, your road will<br />
soon become so overgrown once again that it cannot be accessed.<br />
Similarly, unless you prepare your mind for your new <strong>Spiritual</strong> selfschema,<br />
your old self schemas will quickly take over once again.<br />
Intention and effort alone are insufficient. You will now need to use<br />
your skills of mindfulness and concentration.<br />
Mindfulness: Regaining control over the Path you take<br />
habitually.<br />
Without your conscious awareness, the incessant chatter of your<br />
ongoing thoughts can quickly create a detour leading back to your<br />
habitual self-schema. Remember, it is into this undisciplined,<br />
untamed, cognitive setting that you are attempting to construct your<br />
new <strong>Spiritual</strong> self-schema. It is therefore essential that you prepare<br />
and discipline your mind in readiness for your new Path.<br />
Rehearse (practice). <strong>The</strong> first step in disciplining your mind is<br />
to increase your awareness of the chatter -- the bundles of seemingly<br />
inconsequential thought snippets that float in and out of our conscious<br />
awareness. Try to spend just one day keeping this chatter in the<br />
foreground of your consciousness rather than in the background.<br />
Become aware of the complex cognitive, emotional, and behavioral<br />
network in which these thought snippets are activated. Become aware<br />
also of the links in this network both within and between your<br />
thoughts, perceptions, convictions, intentions, emotions, sensations, and<br />
actions. Notice how just a fleeting thought can lead to a replay of past<br />
47
conversations or fantasies about future conversations or behavior which<br />
in turn have their own network of emotional and physiological links.<br />
When you increase your awareness of the intricate trail of activation<br />
through this vast network that is left behind by each seemingly<br />
inconsequential thought snippet, you will soon find that each and every<br />
thought, no matter how fleeting, leaves a trace.<br />
Once you are aware that every thought has consequence, you will<br />
become motivated to exercise control over the incessant chatter. Of<br />
course this does not mean you will stop the chatter, but rather you will<br />
learn to direct it, and make it work for you, rather than against<br />
you. As it is your intention to follow your personal <strong>Spiritual</strong> path, you<br />
will not want to allow what you believe to be inconsequential mental<br />
chatter to inadvertently activate habitual selfschemas that are actually<br />
incompatible with experiencing and expressing your <strong>Spiritual</strong> nature.<br />
<strong>The</strong>refore, during the next five days, continue the process of preparing<br />
the site for your Path by using each of the following strategies:<br />
1. Subvocal narration of thought, emotion, and action.<br />
Thought. Unless you are aware of the content of your "selftalk,"<br />
you will be unable to prevent even a fleeting thought from<br />
triggering a cascade of physiological, emotional, and behavioral<br />
responses that may take you mindlessly away from your desired<br />
destination. <strong>The</strong>refore, you need to monitor your ongoing<br />
thoughts, and as soon as you become aware that a harmful<br />
thought has arisen, do not attempt to block it, rather acknowledge<br />
it; say to yourself "a harmful thought has arisen in me.' Only by<br />
recognizing it as harmful can you activate alternate links in the<br />
network, such that the harmful thought subsides. Similarly, when<br />
a beneficial thought arises, say to yourself "a beneficial thought<br />
has arisen in me' and, having recognized it as beneficial, it will be<br />
more likely to return.<br />
Emotion. In addition, by immediately identifying an<br />
emotion that is arising, you have the opportunity to prevent the<br />
emotion from reverberating uncontrolled throughout the<br />
network, activating other links that are compatible with that<br />
48
emotion. For example, the experience of anger quickly gives rise<br />
to angry thoughts, words, physical sensations, and actions.<br />
However, with mindfulness training you can become aware of<br />
an emotion as it arises (e.g., say to yourself 'anger has arisen in<br />
me'), and by so doing you can potentially interrupt the<br />
automaticity of your habitual pattern of network activation in<br />
response to this emotion. If at first anger seems too difficult to<br />
become aware of in this manner, begin with another emotion.<br />
Action. Be aware that the chatter of your self-talk fills<br />
whatever is empty. Although the chatter may attempt to interrupt<br />
directed thought or directed action (i.e., mind wandering while<br />
engaged in intentional thought or action), it is unlikely to occur<br />
simultaneously. <strong>The</strong>refore, throughout the day practice filling the<br />
emptiness with mindful self-statements. That is, silently, name<br />
what you are doing as you are doing it. While sitting, think<br />
"sitting." When standing, think "standing." When bending, think<br />
"bending." When walking, think "walking." <strong>The</strong>n gradually<br />
increase the precision of your narration to include more detail. For<br />
example, when walking, think 'right' as your right foot moves<br />
forward, and 'left' as your left foot moves forward. Narrate all<br />
your activities in this manner whenever you are not engaged in<br />
directed thought so that an awareness of each moment fills your<br />
mind rather than the uncontrolled chatter.<br />
2. Thought stopping<br />
When thoughts that are incompatible with your <strong>Spiritual</strong><br />
path arise, shout (silently) STOP! or visualize a Stop Sign. <strong>The</strong>n<br />
immediately resume your mindfulness practice, as above, or, as<br />
below, interject a thought, feeling, or behavior that is compatible<br />
with your <strong>Spiritual</strong> path.<br />
3. Purposeful interjection<br />
Experiment with interrupting the network's trail of activation by<br />
interjecting an incompatible thought, feeling, or behavior. For example,<br />
when you become aware that a thought trail has led to a frown or a<br />
negative emotional state, try smiling, and see if you are able to change<br />
49
the direction of the trail of activation.<br />
4. Choice Points<br />
When on automatic pilot, it is easy to miss opportunities for<br />
changing direction. Experiment with increasing your awareness of all<br />
the available forks in the road; become increasingly mindful of the<br />
choice points that each moment brings, and that each and every one<br />
represents an opportunity for returning to your personal <strong>Spiritual</strong> path.<br />
All that is required is that you shut down the automatic pilot of your<br />
habitual self-schema and change direction. Experiment with doing this<br />
in daily life. <strong>The</strong>n, once you have chosen to return to your <strong>Spiritual</strong><br />
path, see if you can maintain your awareness of this Path and its<br />
moment-by-moment destination.<br />
5. Object Mindfulness<br />
Increase mindfulness by carefully examining an object whose<br />
properties you usually do not notice. For example, when you peel and<br />
eat an orange mindfully, you will become increasingly aware of it as a<br />
multisensory experience. You might try to pose, and then reflect on,<br />
specific questions such as the following that were excerpted from "Do<br />
You Hear the Orange Peeling?" -- which is one example of 3-S creative<br />
expression currently featured on the 3-S Reflections link:<br />
a) When I hold the orange in my hand in readiness to peel it, do I<br />
experience its weight, do I notice how my fingers curl<br />
spontaneously in response to its roundness?<br />
b) Does the peel's intricate texture capture my interest, or am I so busy<br />
chasing after my runaway thoughts that I fail to notice it?<br />
c) As I begin to peel it, do I notice whether its rind is thin or thick?<br />
d) Does the rind yield readily to my touch, falling off in large unbroken<br />
segments with just a flick of my fingers and wrist, or does it cling tightly<br />
to the fruit inside permitting only small pieces to be tenaciously picked<br />
away?<br />
50
e) Do the segments cling tightly to each other in a tight orb or are they<br />
easily loosed from their connective tissue?<br />
f) As I carefully separate each segment do I notice that enclosed within<br />
are hundreds of tiny membrane-covered sacs filled to bursting capacity<br />
with nectar?<br />
g) As I raise a segment to my mouth, do I notice the heavy scent of<br />
citrus in the air?<br />
h) Am I mindful of the way that teeth, tongue, saliva, movement of the<br />
jaw, all work together as I take my first bite?<br />
i) Is my first response to what is now in my mouth a judgment as<br />
to its quality, its sweetness, its juiciness?<br />
j) If I am not rewarded with sweet fruit, do I think it any less an<br />
orange?<br />
k) Do I understand that this orange co-arises with my sensory<br />
experience?<br />
l) Do I listen for what the orange can teach me ...<br />
about itself?<br />
about myself?<br />
about non-self?<br />
<strong>The</strong>re are a number of excellent books available describing the practice,<br />
and benefits, of mindfulness practices. It is recommended that you<br />
include at least one on your list of schema construction materials (for<br />
suggestions see the 3-S Reading List).<br />
This ends Phase 2c. Proceed at your own pace to Phase 2d below.<br />
51
Phase 2d. Construction of the Path<br />
Using the materials you identified and collected earlier, and the<br />
meditation, mindfulness, and visualization skills you are continuing to<br />
improve, begin construction of your path during the coming week.<br />
Reflect. Begin each day by reflecting on the strength of your<br />
commitment to constructing your <strong>Spiritual</strong> path, on the diversity of<br />
materials and tools you have at your disposal, on any potential<br />
obstacles that may arise during the course of the day, and on the<br />
methods you can use to overcome them. Reflect on the qualities<br />
(such as the 10 "perfections") that you identified on your <strong>Spiritual</strong><br />
<strong>Self</strong>-<strong>Schema</strong> Blue-Print as the moment-by-moment destinations of<br />
your Path, and select one to focus your practice on today.<br />
End each day by reflecting on progress made, how obstacles were<br />
overcome, and on any modifications needed in your materials, tools, or<br />
skills.<br />
Rehearse (visualization). At the beginning of the day,<br />
following your daily meditation practice, do the Activating your<br />
<strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Guided Visualization exercise. Remember<br />
that visualization provides an important opportunity for mental<br />
rehearsal of your selected characteristic, and prepares you for<br />
your daily practice (see below) during which you will take on<br />
the role of a person with this characteristic. If you act 'as if' you<br />
are such a person, both in your imagery and in your daily<br />
activities, you will soon no longer be acting, but will actually<br />
become such a person.<br />
Rehearse (practice) and Record<br />
a) Continue your practice of stopping 3 times daily to become aware of<br />
what self-schema was active and whether it was compatibility with the<br />
experience and expression of your true nature. Enter this information<br />
on your <strong>Self</strong>-<strong>Schema</strong> Check-In log, and review these logs frequently;<br />
52
they can provide use important feedback as to your progress and any<br />
adjustments you need to make in the construction of your Path.<br />
b) Continue your practice of daily meditation on the in- and outgoing<br />
breath, increasing the amount of time as appropriate to your skill level.<br />
You may wish to take a meditation course, (e.g., to learn vipassana or<br />
metta meditation).<br />
c) Formulate a 3-S Daily Construction Plan detailing how your 3-S<br />
Blueprint will be used during the course of your daily activities<br />
today. Begin by entering the quality or "perfection" that you<br />
selected to work on today, and determine how and when you will<br />
enact it -- what cognitive scripts and behavioral action sequences<br />
will be required for the enactment of such a quality; what available<br />
support systems might be useful? <strong>The</strong>n throughout the day, while<br />
engaged in your usual daily activities, use your Plan and begin to<br />
act 'as if' you are someone with the quality you selected. Become an<br />
actor who is taking on the role of someone walking your <strong>Spiritual</strong><br />
path enacting this quality -- experiencing and expressing its this<br />
moment-by-moment destinations. It is recommended that you<br />
begin your rehearsal in the context of people, places, situations,<br />
and activities that you know are compatible with you experiencing<br />
and expressing the quality that you selected to enact today. In<br />
Phase 3 you will have the opportunity to rehearse in more difficult<br />
contexts that you typically find incompatible with your <strong>Spiritual</strong><br />
path.<br />
Repeat this cycle until all of the qualities and characteristics that you<br />
identified on your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blue-Print as moment-bymoment<br />
destinations of your <strong>Spiritual</strong> path have been incorporated<br />
into your daily activities.<br />
In your 3-S Journal:<br />
Print and file your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blueprint, Daily Construction<br />
Plan, and <strong>Self</strong>-<strong>Schema</strong> Check-In Logs. Also file copies of all written<br />
materials identified on your Blueprint. In this regard, you may wish to<br />
include a printed copy of the 3-S affirmation and 3-S stretch, both of<br />
53
which can be modified such that you focus on one specific quality at a<br />
time by replacing the words '<strong>Spiritual</strong> nature' with the quality selected.<br />
Also file a copy of any guided visualization scripts and instructions for<br />
mindfulness training and meditation. You might also want to maintain<br />
a list of reading material. A partial list for you to revise or add to is<br />
provided by clicking on the 3-S Reading List.<br />
This ends Phase 2. In Phase 3 you will practice activating your<br />
elaborated <strong>Spiritual</strong> self-schema in an increasing number of contexts<br />
in your daily life, and you will learn how to use it to help you<br />
overcome difficulties. Proceed to Phase 3 at your own pace.<br />
54
Phase 3<br />
<strong>The</strong> goal of Phase 3 of the <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> (3-S) development<br />
program is<br />
to transform one's <strong>Spiritual</strong> self-schema into one's predominant or<br />
"habitual" self-schema, such that any previously traveled paths<br />
that habitually led to suffering now fall into a state of disrepair<br />
from lack of use, and one's <strong>Spiritual</strong> path becomes wider,<br />
stronger, and more available for use in every aspect of daily life,<br />
including coping with adversity and changing behaviors that<br />
cause harm to self or others.<br />
Overview of Phase 3<br />
In Phase 1, you became more aware of the paths you take habitually in<br />
your daily life -- your habitual self-schemas -- that take you efficiently,<br />
but mindlessly, through each day creating the illusion that they reflect<br />
who you really are, while actually preventing you from fully<br />
experiencing and expressing your true nature. In Phase 1, you also<br />
stated your strong intention to take a different path. In Phase 2, you<br />
designed and constructed this path -- your <strong>Spiritual</strong> self-schema --that<br />
provided you with increased access to your <strong>Spiritual</strong> nature throughout<br />
your daily life. <strong>The</strong>n, while engaged in your usual daily activities, you<br />
began enacting, one by one, those qualities that characterize the<br />
moment-by-moment destinations of your <strong>Spiritual</strong> path. Now, in Phase<br />
3, you will practice accessing your <strong>Spiritual</strong> path in an increasing<br />
number of contexts, with a focus now on transforming those contexts<br />
that are usually incompatible with you being able to experience and<br />
express your <strong>Spiritual</strong> nature. You will also conduct routine<br />
maintenance to keep your Path readily accessible regardless of the<br />
context. Finally, you may wish to identify a specific problem to work on<br />
from the new perspective of your personal <strong>Spiritual</strong> Path. Application<br />
of 3-S to the problem of addiction and to coping with chronic illness will<br />
be provided as examples.<br />
55
Step 1: Increasing the number of contexts for <strong>Spiritual</strong> selfschema<br />
activation<br />
Now that you have incorporated into your <strong>Spiritual</strong> self-schema each of<br />
the qualities you listed as the moment-by-moment destinations of your<br />
<strong>Spiritual</strong> path, you will increase the number of contexts in which your<br />
new <strong>Spiritual</strong> self-schema is activated. You will begin by activating your<br />
<strong>Spiritual</strong> self-schema not only in more and more contexts that are<br />
compatible with the experience and expression of your <strong>Spiritual</strong> nature,<br />
but also in contexts in which you may have difficulty remaining on<br />
your <strong>Spiritual</strong> path. For example, you may find that experiencing and<br />
expressing your <strong>Spiritual</strong> nature is difficult when in the company of<br />
certain individuals, or when you are in locations or situations, or<br />
engaged in activities, that trigger the activation of incompatible selfschemas.<br />
If this is true for you, you will need to discipline yourself to<br />
take back control of your thoughts, feelings, and behaviors, rather than<br />
allowing yourself to be controlled by your automatic pilot's habitual<br />
reactions to perceived obstacles (real or imagined) that cause you to<br />
swerve mindlessly off your <strong>Spiritual</strong> path and onto old habitually<br />
traveled paths that lead to suffering.<br />
Reflect. Reflect on those people, places, situations, and activities<br />
that are part of your daily life and that have been incompatible with you<br />
being able to experience and express your <strong>Spiritual</strong> nature. Reflect on<br />
which of these can be avoided during the next week, and which ones<br />
cannot; the ones that cannot be avoided will need to be transformed.<br />
(You will eventually also transform those that you now avoid.<br />
However, to make your task more manageable in the beginning, select<br />
only those people, places, situations, and activities that are usually<br />
incompatible with you remaining on your Path that cannot be avoided<br />
during the coming week). Reflect first on whether there are any early<br />
warning signals (your cues-to-action) that could let you know when you<br />
are in danger of veering off your Path. <strong>The</strong>n reflect on the cognitive<br />
scripts and behavioral action sequences that you can deploy to keep you<br />
on track. For example, you might want to have a particular prayer or<br />
passage from scripture ready to recite in such a context, or an<br />
appropriate self-affirmation (e.g., I remain focused on my <strong>Spiritual</strong> path;<br />
what would my (.... <strong>Spiritual</strong> Guide .....) do in this situation?). Also<br />
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useful to have available is a well-practiced behavioral action sequence<br />
that you can employ whenever necessary to prevent you from<br />
activating old habitual self-schemas that could force you off your Path<br />
(e.g., focusing on the sensation of the breath as it moves across the area<br />
in and around the nostrils -- use this is your anchor). If the perceived<br />
"obstacle" is a person, this is an opportunity for you to cultivate the<br />
quality of loving kindness and good will (metta) by taking a few<br />
moments to fill your mind with compassion for this person and wishes<br />
for their happiness (for a brief overview of the practice of metta<br />
meditation click here). You might also consider checking in with<br />
yourself frequently to rate (from 0 to 100) the extent to which you are<br />
able to continue experiencing and expressing your <strong>Spiritual</strong> nature<br />
while in the context of this person, place, situation, or activity. Consider<br />
now all the various materials, skills, and tools that you listed previously<br />
on your 3-S Blueprint, and select those that are appropriate for keeping<br />
you focused on your Path in typically incompatible contexts.<br />
Rehearse (visualization). As in Phase 2, imagine that you<br />
are seeing an image projected on a movie or TV screen. You see an<br />
actor playing the role of YOU as you are, or potentially could be,<br />
when focused on your <strong>Spiritual</strong> path, experiencing and expressing<br />
your <strong>Spiritual</strong> nature. Imagine that the actor is driving a vehicle<br />
along the Path you have constructed. An icy bridge comes into<br />
view. Visualize the actor becoming increasingly alert, slowing<br />
down, tightening his/her grip on the steering wheel, and using all<br />
his/her skills to control the vehicle until the danger is passed.<br />
Note that the actor does not permit any external stimuli to force<br />
him/her off the Path nor does s/he decide to leave the Path to take<br />
what may appear to be an easier route. Visualize now the actor<br />
engaged in your daily activities encountering one of the people,<br />
places, situations, or activities that you identified as incompatible<br />
with staying on your <strong>Spiritual</strong> path. Visualize the actor becoming<br />
increasingly mindful for the emergence of any habitual thoughts,<br />
feelings, and behaviors that may be elicited by these stimuli.<br />
Imagine now that the actor uses a self-affirmation, or recites a<br />
prayer, mantra, or passage from scripture that is reserved<br />
specifically for such an emergency. See the actor's breathing<br />
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slowing as s/he calms him/herself by focusing on the breath, and<br />
begins to view the person, place, situation, or activity with<br />
compassion rather than aversion. Now, having observed how the<br />
actor maintained control and, even in this context, was able to stay<br />
in the role of one traveling your <strong>Spiritual</strong> path, imagine that you,<br />
yourself, are the actor and, in your mind's eye, practice how you<br />
can maintain control when you encounter this person, place,<br />
situation, or activity today. Form a vivid image of yourself in this<br />
context and visualize yourself transforming what once triggered<br />
the activation of a habitual maladaptive self-schema into a<br />
welcomed opportunity for <strong>Spiritual</strong> development. Continue<br />
practicing this visualization until you are able to see yourself<br />
clearly experiencing and expressing your <strong>Spiritual</strong> nature even<br />
when in this context. You will then be ready to enact this<br />
transformation when engaged in your daily activities.<br />
Rehearse (practice) and Record<br />
a) On your Transforming Obstacles into Opportunities Worksheet,<br />
enter those contexts (i.e., people, places, situations, and activities) that<br />
you reflected on above that activate old, habitual self-schemas that<br />
make it difficult for you to experience and express your <strong>Spiritual</strong><br />
nature. Describe how you will prepare for, and ultimately transform,<br />
these contexts into ones in which you can continue experiencing and<br />
expressing your <strong>Spiritual</strong> nature. Refer to your previously completed<br />
3-S Blueprint and identify the warning signals that will alert you to<br />
slow down and become increasingly mindful of, and in control of,<br />
your thoughts, feelings, and behavior. Describe the scripts you will use<br />
(e.g., self-affirmations, recitation of memorized inspirational sayings or<br />
scriptures) and the behavioral action sequences you will enact (e.g.,<br />
deep breathing, visualization exercises, seeking support) and the skills<br />
and tools you will need in order to transform what was once perceived<br />
as an obstacle into an opportunity for <strong>Spiritual</strong> development.<br />
b) Each day during Phase 3, when completing your daily 3-S<br />
Construction Plan enter the potential obstacle that you expect to<br />
encounter that day, and describe how you will use the materials, skills,<br />
and tools you described on your Transforming Obstacles Worksheet (or<br />
58
if the obstacle emerges unexpectedly, how, in retrospect, you did, or did<br />
not, successfully transform it). As in Phase 2, become an actor who is<br />
taking on the role of someone walking your <strong>Spiritual</strong> path who can<br />
transform these obstacles into opportunities for <strong>Spiritual</strong> development.<br />
For example, when an encounter with a certain individual gives rise to<br />
feelings of dislike, impatience, or anger, you might try to view this<br />
person as someone who helps you to become mindful of your automatic<br />
thoughts, feelings, and behaviors that cause you to veer off your<br />
<strong>Spiritual</strong> path and onto a path that leads to distress. Remind yourself<br />
that by doing this you are not attempting to change that person in any<br />
way, nor are you judging the rightness or wrongness of your feelings<br />
concerning this person; rather, you are taking back your power over<br />
your own being, and are thereby preventing yourself from mindlessly<br />
activating an old self-schema while in this person's company. Continue<br />
in this way each day transforming perceived obstacles until you are able<br />
to prevent yourself from inadvertently, mindlessly, swerving off your<br />
personal <strong>Spiritual</strong> path.<br />
c) While actively engaged in transforming perceived obstacles,<br />
continue your practice of stopping 3 times daily to become aware<br />
of what self-schema is currently activated and the extent to which<br />
that self-schema is compatible with the experience and expression<br />
of your <strong>Spiritual</strong> nature. Enter this information on your <strong>Self</strong>-<br />
<strong>Schema</strong> Check-In log. Refer to this log frequently; it will provide<br />
you with important feedback as to the usefulness of your warning<br />
signals, cognitive scripts, and behavioral action sequences, and<br />
provide you with the opportunity to make appropriate<br />
modifications to them. Do this each day, gradually increasing the<br />
number of "obstacles" you can transform.<br />
d) Continue also your practice of daily meditation, increasing the<br />
amount of time as appropriate to your skill level.<br />
Step 2: Assessment of progress: To what extent has your<br />
<strong>Spiritual</strong> self-schema become your habitual self-schema?<br />
Now that you have constructed and practiced using your<br />
<strong>Spiritual</strong> self-schema in all your daily activities, even those that you<br />
59
once perceived as obstacles to the experience and expression of your<br />
<strong>Spiritual</strong> nature, you are ready to determine the extent to which your<br />
<strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> has now become your Habitual <strong>Self</strong>-<strong>Schema</strong>. To<br />
do this, complete a second Habitual <strong>Self</strong>-<strong>Schema</strong> Worksheet and<br />
compare it to the one you completed prior to beginning the 3-S<br />
program. Determine (i) the extent to which the qualities/characteristics<br />
you now list as descriptive of your Habitual <strong>Self</strong> <strong>Schema</strong> during the<br />
previous week are consistent with the qualities (e.g., the "perfections")<br />
that you listed as moment-by-moment destinations of your <strong>Spiritual</strong><br />
path on your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong> Blue-Print; (ii) the extent to which<br />
the activation of your new habitual self-schema causes suffering to self<br />
and/or others; (iii) the extent to which your habitual scripts and action<br />
sequences now more accurately reflect your <strong>Spiritual</strong> nature; and (iv)<br />
the extent to which you are now able to experience and express your<br />
<strong>Spiritual</strong> nature in all your daily activities. Also complete a second<br />
Reflections on the 10 "Perfections" Worksheet, and compare it to the<br />
first. Which, if any, rating changed? Which, if any,<br />
quality/characteristic changed? Which, if any, quality/characteristic do<br />
you wish to add to your previously completed Daily 3-S Construction<br />
Plan so that you can work on increasing the strength of this quality in<br />
your daily life?<br />
Step 3: Routine maintenance tasks<br />
Routine maintenance tasks include:<br />
a) a weekly review of your 3-S Blueprint to evaluate the continued<br />
appropriateness and effectiveness your listed materials, skills, tools,<br />
and support system. Revise your 3-S Blueprint as needed to keep your<br />
<strong>Spiritual</strong> path readily accessible throughout your daily activities.<br />
b) monthly assessment of progress as in Step 2 above.<br />
This completes the three phases of the basic 3-S program. Those who<br />
wish to continue working at deeper level can repeat Phases 1, 2, and 3<br />
and may wish to consider developing additional skills and methods for<br />
maintaining their <strong>Spiritual</strong> path (e.g., Resources).<br />
60
Glossary of Important Concepts Used<br />
“Behavioral Action Plan”<br />
A series of behaviors that in sequence appear as one single action. Examples: a<br />
professional tennis player serving the ball; a smoker lighting a cigarette; ordering a meal<br />
in a restaurant. Each of these behaviors may appear as one seamless behavior, but each is<br />
made up of a series of discrete actions that have become seemingly automated through<br />
repetition. In the 3-S program, harmful behavioral action sequences will need to be<br />
dismantled and discarded, and new ones consistent with your <strong>Spiritual</strong> path will be<br />
constructed and practiced.<br />
"Automatic Pilot":<br />
"Automatic pilot" is a term used to describe the experience of engaging in a sequence of<br />
behaviors seemingly without the need for any conscious thought on your part, just as the<br />
automatic pilot on a plane is programmed to take over the controls so that the pilot does<br />
not need to fly the plane. Although having an "automatic pilot" may seem very useful<br />
when we are engaged in routine tasks, it can rob us of our moment-by-moment<br />
awareness, such that realize that much of our life is lived on "automatic pilot" . In the 3-S<br />
program, you will increase your awareness of when your "Automatic Pilot" is robbing<br />
you of the benefits of mindfulness, and taking you away from your <strong>Spiritual</strong> path.<br />
“Cognitive Script”:<br />
"Cognitive scripts" is the term used for the themes that flow habitually through our<br />
thoughts. <strong>The</strong>se cognitive scripts can influence both our emotions and our behavior. <strong>The</strong>y<br />
have been described as the tapes we play repeatedly in our heads -- those things we tell<br />
ourselves over and over again, often without conscious awareness. Some examples of<br />
cognitive scripts: I can't do anything right, this is too hard, no point trying; or I can do<br />
anything I set my mind to, it will get easier once I get started, I can do this. In the 3-S<br />
program, harmful cognitive scripts will be abandoned, and new ones consistent with your<br />
<strong>Spiritual</strong> path will be developed and rehearsed.<br />
“Cues-to-Action”:<br />
A Cue-to-Action is anything that can interrupt the automaticity of one's habitual patterns<br />
thus providing the opportunity for more conscious choice. It is very easy to lose sight of<br />
your <strong>Spiritual</strong> path during the course of daily activities. <strong>The</strong>refore, in the 3-S program,<br />
you will select and use cues-to-action to help you stay on track. <strong>The</strong>se cues should<br />
involve all your senses. Examples include --sight (placing notes to yourself in<br />
conspicuous places); sound (bells, chimes, beepers); smell (the fragrance of specific<br />
flowers or herbs); taste (the flavor of specific foods); touch (the feel of specific textures).<br />
<strong>The</strong> experience of unpleasant physical sensations and emotions (e.g., anger, resentment)<br />
are also cues-to-action; they are components of your early warning system that alerts you<br />
to the need for action when you are in danger of losing sight of your Path.<br />
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“Moment-by-Moment Destination”:<br />
Moment-by-Moment Destination refers to the intention behind each small step that you<br />
take on your <strong>Spiritual</strong> Path. Each moment-by-moment destination needs to be consistent<br />
with your Path’s ultimate destination. For example, if, as in the Buddhist tradition, the<br />
ultimate destination of your personal Path is enlightenment, then your intention with each<br />
step would need to reflect generosity, morality, renunciation, wisdom, effort, tolerance,<br />
truth, strong determination, loving kindness, and equanimity (the 10 paramis). In the 3-S<br />
program, you will examine the moment-by-moment destinations of your own <strong>Spiritual</strong><br />
path from the perspective of your personal traditions.<br />
62
Metta meditation<br />
<strong>The</strong> Pali word 'Metta' is commonly translated in English as 'lovingkindness.'<br />
Metta signifies friendship and non-violence as well as "a<br />
strong wish for the happiness of others." Though it refers to many<br />
seemingly disparate ideas, Metta is in fact a very specific form of love --<br />
a caring for another independent of all self-interest -- and thus is likened<br />
to one's love for one's child or parent. Understandably, this energy is<br />
often difficult to describe with words; however, in the practice of Metta<br />
meditation, one recites specific words and phrases in order to evoke this<br />
"boundless warmhearted feeling." <strong>The</strong> strength of this feeling is not<br />
limited to or by family, religion, or social class. Indeed, Metta is a tool<br />
that permits one's generosity and kindness to be applied to all beings<br />
and, as a consequence, one finds true happiness in another person's<br />
happiness, no matter who the individual is.<br />
<strong>The</strong> Practice<br />
<strong>The</strong> hard work and repetition required of an individual engaged in<br />
Metta practice endows the four universal wishes (to live happily and<br />
to be free from hostility, affliction, and distress), with a very personal<br />
inner love, and by so doing, it has the power for personal<br />
transformation. Although serious practitioners of Metta meditation<br />
offer Metta for an hour or more morning and evening, you may wish<br />
to begin by offering Metta for just 10-15 minutes each day. You may do<br />
your practice as a formal sitting meditation or while walking<br />
(preferably without destination). You may also choose to integrate<br />
your Metta practice with daily chores.<br />
To begin, take a few moments to quiet your mind and focus your<br />
attention on the experience of loving kindness. You will begin by<br />
offering Metta to yourself. If distracting thoughts arise, acknowledge<br />
them, make a mental note to return to them after your Metta practice,<br />
but quickly move them aside to maintain concentration.<br />
Recite the following phrases to yourself at a pace that keeps you<br />
63
focused and alert.<br />
1 May I be safe and protected.<br />
2 May I be peaceful and happy.<br />
3 May I be healthy and strong.<br />
4 May I have ease of well being (and accept all the conditions of the<br />
world)<br />
Continue reciting the phrases in the first person.<br />
<strong>The</strong>n when you are comfortable, try offering Metta to a beneficiary,<br />
someone who supports you, who has always "been on your side."<br />
Forming visualizations of this person while reciting the phrases can<br />
be helpful; for example, imagining this beneficiary as a child or<br />
grandparent, can assist in 'opening the heart.'<br />
1 May s/he be safe and protected.<br />
2 May s/he be peaceful and happy.<br />
3 May s/he be healthy and strong.<br />
4 May s/he have ease of well being (and accept all the conditions of<br />
the world) Next offer Metta to a loved one.<br />
1 May s/he be safe and protected.<br />
2 May s/he be peaceful and happy.<br />
3 May s/he be healthy and strong.<br />
4 May s/he have ease of well being (and accept all the conditions of<br />
the world)<br />
Once your Metta flows easily to a loved one, begin to include in your<br />
practice one or more of the following categories of persons to whom<br />
you will offer Metta:<br />
A close friend. A neutral person (someone you neither like nor dislike)<br />
A difficult person (no need to start with the most difficult person, but<br />
someone whom you have a distaste for) All beings, individuals,<br />
personalities, creatures (choose whichever word to describe all 'beings'<br />
that you please; it may be helpful to break up this category into<br />
subcategories; i.e., all men, and then all women, all enlightened ones,<br />
64
and then, all unenlightened ones, all beings who are happy, and then all<br />
beings who are both happy and suffering, and all beings who are<br />
primarily suffering.<br />
1 May s/he/it be safe and protected.<br />
2 May s/he/it be peaceful and happy.<br />
3 May s/he/it be healthy and strong.<br />
4 May s/he/it have ease of well being (and accept all the conditions<br />
of the world)<br />
Although one traditionally starts by offering Metta for 'oneself ' and<br />
ends by offering Metta to 'all beings,' please do not expect to be able<br />
immediately to offer these phrases to all beings from the onset of your<br />
practice. We all struggle to offer this unconditional love to many people<br />
in our lives, and it is truly difficult to include everyone, though this<br />
aspiration is reasonable if we are committed to Metta practice. Between<br />
these two 'categories' -- oneself and all beings -- one should choose<br />
freely from any category or any number of categories. Categorical<br />
divisions serve only as tools to keep Metta from overwhelming someone<br />
new to the practice. <strong>The</strong>y should not create restrictions within the<br />
practice once one gains familiarity with it.<br />
In truth, any one individual may fit into a number of different<br />
categories. This ambiguity should be expected and embraced.<br />
Awareness of our feelings toward another is always the first step in<br />
converting this energy into loving-kindness. Noticing a feeling of<br />
aversion, or indecisiveness, when evoking the image of a particular<br />
person in your practice does not mean you are failing to offer Metta.<br />
Rather, you are leaping forward in your practice. According to<br />
Buddhist teachings, the worst plague a human being can suffer is one<br />
that s/he cannot identify, or does not even know exists. Similarly,<br />
aversions (and cravings) that lie below the level of conscious<br />
awareness fuel habit patterns of the mind that inevitably lead to<br />
suffering. So, as you peel away the layers of self, allow any negative<br />
emotions to arise, so that you can actively replace them with Metta, a<br />
loving-kindness.<br />
May you be safe and protected.<br />
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May you be peaceful and happy.<br />
May you be healthy and strong.<br />
May you have ease of well being. (and accept all the conditions of the<br />
world)<br />
Resources for readers interested in learning more about Metta:<br />
Metta. <strong>The</strong> Philosophy and Practice of Universal Love by Acharya<br />
Buddharakkhita (1989). <strong>The</strong> Wheel Publication No. 365/366. Sri<br />
Lanka, Buddhist Publication Society (Available on-line at<br />
http://www. accesstoinsight.org/lib/bps/wheels/wheel365.html).<br />
Loving-Kindness. <strong>The</strong> Revolutionary Art of Happiness by Sharon<br />
Salzberg (1995). Boston: Shambhala.<br />
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Guided Visualization<br />
<strong>The</strong> following recommendations apply to all 3-S meditations and<br />
guided visualization scripts:<br />
Audiotape the guided visualizations using the scripts provided, and<br />
then listen to your taped recording daily or at the frequency<br />
recommended.<br />
Time: Select a time when you will not be disturbed.<br />
Place: Select a location that is quiet and free of distractions. If possible,<br />
create a meditation area that you use specifically for your practice.<br />
Position: Loosen any tight-fitting clothing. Choose the sitting position<br />
that is right for you. If you are able, sit on the floor in a crossed-legged<br />
position (e.g., right foot on or next to left thigh, left foot on or next to<br />
right thigh) with left hand resting palm up on your lap and right hand<br />
resting palm up in your left hand. If you prefer, sit upright in a chair,<br />
with legs uncrossed and hands resting on your thighs.If you prefer to<br />
lie down, lie on the floor on your back.Whatever position you choose<br />
it should facilitate remaining alert and focused.<br />
Imagery Script #1:<br />
Constructing the Path: Activating your <strong>Spiritual</strong> <strong>Self</strong>-<strong>Schema</strong><br />
Assume your preferred position and take a deep breath; inhale as<br />
deeply as you can and, as you exhale, close your eyes. And now, with<br />
your eyes closed, take another deep breath, breathing in healing<br />
relaxation -- hold the breath -- and now breathing out any tension that<br />
remains. As you continue to focus on your slow, rhythmic breathing,<br />
allow yourself to relax more deeply. And as you allow yourself to relax,<br />
deeper and deeper, just imagine that right above your head is a light<br />
that represents your personal <strong>Spiritual</strong>ity. Give it a color. As you do<br />
this, acknowledge its source, its compassion and its potential for<br />
healing, and invite this healing energy into your body. Feel it enter<br />
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through the top of your head, feel its relaxing warmth as it moves down<br />
your forehead, relaxing the muscles in your forehead. Down now<br />
through your entire face and head and into your neck, as your head and<br />
neck now feel bathed in the light. Feel the healing light penetrating your<br />
shoulders now and feel the muscles letting go, relieving you of the<br />
heavy burden you carry on those shoulders. Feel the relaxation as it<br />
moves down your arms now and into your hands. Feel your arms and<br />
hands totally immersed in the relaxing light. Now visualize the light<br />
moving down from your shoulders into your chest, and into your<br />
stomach, and now into your pelvic region. Feel its relaxing warmth<br />
permeating your torso, relaxing all the muscles, and bathing all of your<br />
internal organs in its healing energy. <strong>The</strong> light is moving down now<br />
into your legs. Down, down, down your legs into your knees, your<br />
calves, your ankles, your feet, your toes. Feel the relaxation in your legs<br />
and feet now as they are bathed in the relaxing warmth of the light.<br />
Now spend a moment experiencing your entire body immersed in the<br />
healing light of your Spirit nature -- feel it penetrate every pore, feel it<br />
bathe every organ, feel it relax every muscle. Just allowing it to<br />
surround you and fill you with its peace and serenity. Reminding<br />
yourself that this peace and serenity is available to you whenever you<br />
need it.<br />
When you are ready, I'd like you to imagine that in front of you is a<br />
television set. See the television screen in front of you, and imagine that<br />
you are selecting a channel to watch. Imagine that an image appears on<br />
the screen that you recognize. When you look carefully you realize that<br />
it is an actor playing the role of YOU as you typically experience and<br />
express yourself in your daily life. Examine the actor's performance<br />
carefully, without judgment. What does the actor look and sound like,<br />
what mannerisms and habits is the actor displaying that characterize<br />
you, what thoughts and emotions underlie your habitual patterns of<br />
behavior that you now see being enacted on the TV screen ? Take a few<br />
moments to examine this image, then use your remote control to fade<br />
that image and change the channel.<br />
Now a new image comes into focus on the screen. <strong>The</strong> image is of you.<br />
This time YOU are the actor, and you are playing the role of someone<br />
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who is traveling your personal <strong>Spiritual</strong> path, fully experiencing and<br />
expressing your <strong>Spiritual</strong> nature. Don't be surprised if you can't get a<br />
clear image right away. Just as an actor has to research a role<br />
thoroughly and dedicate many hours to rehearsing, so too will you need<br />
to research and rehearse what it means to be on your <strong>Spiritual</strong> path.<br />
Take a few moments now to study the role. What will you need to look<br />
like if you are on your <strong>Spiritual</strong> path? What would you need to sound<br />
like? What mannerisms and habits would be obvious to others? What<br />
thoughts and emotions would underlie the habitual behaviors required<br />
of your <strong>Spiritual</strong> journey? Take a few moments to capture the essense of<br />
the role you are to play. How does it feel to experience your <strong>Spiritual</strong><br />
nature? Really feel what it is like with every cell of your body. Do you<br />
feel its compassion for you and for others? What thoughts come to<br />
mind? Are they thoughts of loving kindness towards yourself and<br />
others? What actions will result? Will they serve to prevent harm? Does<br />
the activation of this pattern of thoughts, feelings, and behaviors move<br />
your further along your <strong>Spiritual</strong> path?<br />
Now reflect on the day ahead. Visualize yourself going about your daily<br />
tasks while remaining in the role of one traveling your <strong>Spiritual</strong> path.<br />
Create a clear image of the tasks and challenges ahead. Would you<br />
handle them differently if you were mindful of your <strong>Spiritual</strong> nature.<br />
Now resolve to rehearse your new role throughout your daily activities<br />
today. During your day become aware that you are thinking, feeling,<br />
and behaving as you would while traveling your <strong>Spiritual</strong> path, and<br />
seeing the world through the eyes of your <strong>Spiritual</strong> nature: with<br />
compassion and equanimity. If at any time during the day other roles<br />
intrude, simply close your eyes for a moment and visualize yourself<br />
changing the channel on the TV screen, letting that image fade and<br />
replacing it with the image of you on your personal <strong>Spiritual</strong> path.<br />
Every day, as you practice your imagery, and go about your daily life<br />
playing the role of someone on your personal <strong>Spiritual</strong> path, your<br />
performance becomes stronger and deeper, and soon you find you are<br />
no longer playing a role. Rather, you are that person who has decided to<br />
take a <strong>Spiritual</strong> path through daily life.<br />
And now, still visualizing yourself on your <strong>Spiritual</strong> path, count slowly<br />
from 1 to 5. When you reach the number 5, your awareness returns to<br />
69
your surroundings once again. You may notice a feeling of peace,<br />
knowing that in each moment of every day, the capacity to fully<br />
experience and express your <strong>Spiritual</strong> nature is always present within<br />
you.<br />
[Counting... 1...2...3...4....5]<br />
Open your eyes now, take a deep breath, stretch and continue on your<br />
<strong>Spiritual</strong> path.<br />
70
References<br />
Andresen, J., & Forman, R. K. C. (2000). Cognitive Models and <strong>Spiritual</strong><br />
Maps. Journal of Consciousness Studies. Controversies in Science and<br />
the Humanities, Special Edition, 7(11-12), 4-287.<br />
Anonymous. (2001). <strong>The</strong> Cloud of Unknowing and other works.<br />
London, England: Penguin Classics.<br />
Avants, S. K., Beitel, M., & Margolin, A. (2005). Making the shift from<br />
'addict self' to 'spiritual self': Results from a Stage I study of <strong>Spiritual</strong><br />
<strong>Self</strong>-<strong>Schema</strong> (3-S) therapy for the treatment of addiction and HIV risk<br />
behavior. Mental Health, Religion, and Culture, 8(3), 167-177.<br />
Avants, S. K., and Margolin, A. (2004). <strong>Development</strong> of <strong>Spiritual</strong> <strong>Self</strong>-<br />
<strong>Schema</strong> <strong>The</strong>rapy for the treatment of addictive and HIV risk behavior:<br />
A convergence of cognitive and Buddhist psychology. Journal of<br />
Psychotherapy Integration, 14(3), 253-289.<br />
Avants, S.K., and Margolin, A. (1995). "<strong>Self</strong>" and addiction: <strong>The</strong><br />
role of imagery in self-regulation. <strong>The</strong> Journal of Alternative<br />
and Complementary Medicine 1:(4)339-345.<br />
Avants, S. K., Margolin, A., and Singer, J. L. (1994). <strong>Self</strong>-reevaluation<br />
therapy: A cognitive intervention for the chemically-dependent<br />
patient. Psychology of Addictive Behaviors 8:214<br />
222.<br />
Bargh, J. A., & Chartrand, T. L. (1999). <strong>The</strong> unbearable<br />
automaticity of being. American Psychologist, 54(7): 462-479.<br />
Beck, A. T. (1976). Cognitive therapy and the emotional disorders,<br />
International Universities Press, New York.<br />
Carver, C. S., and Scheier, M. F. (1990). Origins and functions of positive<br />
and negative affect: A control-process view. Psychological Review 9:19-<br />
35.<br />
71
Cross, S. E., and Markus, H. R., <strong>The</strong> willful self. Personality and Social<br />
Psychology Bulletin 16:726-74.<br />
Greenwald, A. G., and Pratkanis, A. R. (Eds.) (1984). <strong>The</strong> <strong>Self</strong><br />
[Handbook of Social Cognition], Erlbaum, Hillsdale, New Jersey.<br />
Forman, R.K.C. Mysticism, Mind, Consciousness. (1999). SUNY Press,<br />
New York.<br />
Hart, D., Field, N. P., Garfinkle, J. R., and Singer, J. L. (1997)<br />
Representations of self and other: A semantic space model. Journal of<br />
Personality 65:(1)77-105.<br />
Higgins, E. T., Klein, R., and Strauman, R. (1985). <strong>Self</strong>-concept<br />
discrepancy theory: A psychological model for distinguishing<br />
among different aspects of depression and anxiety. Social Cognition<br />
3:51-76.<br />
Higgins, E. T., <strong>Self</strong>-discrepancy theory: What patterns of self-beliefs<br />
cause people to suffer (1989). Advances in Experimental Social<br />
Psychology 22:93-136.<br />
James, W. (1890-1950). <strong>The</strong> Principles of Psychology, Dover Press, New<br />
York.<br />
Jung, C. G. (1978). Psychology and the East. Princeton, NJ: Princeton<br />
University Press.<br />
Kamenetz, R. (1994). <strong>The</strong> Jew in the Lotus. A poet's rediscovery of<br />
Jewish identity in Buddhist India. San Francisco, CA: Harper Collins.<br />
Kihlstrom, K., and Cantor, N. (Eds.) (1984). Mental representations<br />
of the <strong>Self</strong> [Advances in Experimental Social Psychology], Academic<br />
Press, San Diego, CA.<br />
MacDonald, M. R., and Kuiper, N. A. (1985). Efficiency and<br />
automaticity of self-schema processing in clinical depressives.<br />
Motivation and Emotion 9:(2)171-183.<br />
72
Margolin, A., Beitel, M., Schuman-Olivier, Z., & Avants, S.K. (in press).<br />
A controlled study of a spirituality-focused intervention (3-S therapy)<br />
for increasing motivation for HIV prevention among drug users. AIDS<br />
Education and Prevention.<br />
McGuire, W. J. (1984). Search for the <strong>Self</strong>: Going beyond self-esteem<br />
and the Reactive <strong>Self</strong>. In Personality and the Prediction of Behavior<br />
(R. A. Zucker, J. Arnoff, and A. I. Rabin, Eds.), Academic Press, New<br />
York.<br />
Majjhima Nikaya (<strong>The</strong> Middle Length Discourses of the Buddha).<br />
(Translated by Bhikkhu Nanomoli and Bhikkhu Bodhi. (2nd<br />
edition 2001.). Somerville, MA: Wisdom Publications<br />
Markus, H. (1977). <strong>Self</strong>-schemata and processing information<br />
about the self. Journal of Personality and Social Psychology<br />
35:63-78.<br />
Markus, H., Crane, M., Bernstein, S., and Saladi, M. (1982). <strong>Self</strong>-schema<br />
and gender. Journal of Personality and Social Psychology 42:38-50.<br />
Marlatt, G. A. (2002). Buddhist philosophy and the treatment of<br />
addictive behavior. Cognitive and Behavioral Practice, 9(1), 44-50.<br />
Molino, A. (1998). <strong>The</strong> Couch and the Tree. Dialogues in<br />
Psychoanalysis and Buddhism. New York: North Point Press.<br />
Ng, C. (2000). A path analysis of self-schema, goal orientations, learning<br />
approaches and performance. Journal of Psychology in Chinese<br />
Societies 1:(2)93-121.<br />
Ozorak, E. W. (1996). In the eye of the beholder: A social-cognitive<br />
model of religious belief. In <strong>The</strong> Psychology of Religion: <strong>The</strong>oretical<br />
Approaches (B. Spilka, and D. N. McIntosh, Eds.), Westview Press,<br />
Boulder, CO, pp. 194-203.<br />
Powers, W. T. (1973). Behavior: <strong>The</strong> control of perception.Aldine,<br />
Chicago, IL.<br />
73
Rogers, T. B., Kuiper, N. A., and Kirker, W. S. (1977). <strong>Self</strong>reference<br />
and the encoding of personal information. Journal of<br />
Personality and Social Psychology 35:677-688.<br />
Rubin, J. B. (1996). Psychotherapy and Buddhism. Plenum, New York.<br />
Schank, R., and Abelson, R. P. (1977). Scripts, plans, goals, and<br />
understanding. Erlbaum, Hillsdale, NJ.<br />
Scholem, G. (Ed.). (1949). Zohar. <strong>The</strong> Book of Splendor. Basic<br />
Readings from the Kabbalah. New York: Schocken Books.<br />
Singer, J.L. & Antrobus, J.S. (1972). Daydreaming, imaginal<br />
processes, and personality: A normative study. In P. Sheehan (Ed)<br />
<strong>The</strong> Function and Nature of Imagery, Academic Press, New York.<br />
Singer, J. L., and Salovey, P. (1991). Organized knowledge structures<br />
and personality: Person schemas, self-schemas, prototypes, and scripts.<br />
In M. Horowitz (Ed.) Person <strong>Schema</strong>s and Recurrent Maladaptive<br />
Interpersonal Patterns, University of Chicago Press, Chicago, pp. 33-79.<br />
Strauman, T. J., and Higgins, E. T. (1988). <strong>Self</strong>-discrepancies as<br />
predictors of vulnerability to distinct syndromes of chronic<br />
emotional distress. Journal of Personality 56:685-707.<br />
Strauman, T. J. (1989). <strong>Self</strong>-discrepancies in clinical depression and<br />
social phobia: Cognitive structures that underlie emotional<br />
disorders? Journal of Abnormal Psychology 98:14-22.<br />
Strauman, T. J., and Higgins, E. T. (1993). <strong>The</strong> self in social cognition:<br />
Past, present, and future., in <strong>The</strong> self in emotional distress (Z. Siegel,<br />
and S. J. Blatt, Eds.), Guilford Press, NY, pp. 3-40.<br />
Swann, W. B., and Read, S. J. (1981). <strong>Self</strong>-verification processes:<br />
How we sustain our self-conceptions. Journal of Experimental<br />
Social Psychology 17:(351-372).<br />
Tarquinio, C., Fischer, G. N., Gauchet, A., and Perarnaud, J. (2001).<br />
<strong>The</strong> self-schema and addictive behaviors: Studies of alcoholic<br />
74
patients. Swiss Journal of Psychology 60:(2)73-81.<br />
Taylor, S. E., and Crocker, J. (1981). <strong>Schema</strong>tic bases of social<br />
processing., in Social Cognition: <strong>The</strong> Ontario symposium, Vol. 1 (E. T.<br />
Higgins, C. P. Herman, and M. P. Zanna, Eds.), Lawrence Erlbaum,<br />
Hillsdale, NJ, pp. 89-134.<br />
Taylor, S. E., and Fiske, S. T. (1982). Getting inside the head:<br />
Methodologies for process analysis in attribution and social cognition,<br />
in Advances in Personality Assessment (C. D. Spielberger, and J. N.<br />
Butcher, Eds.), Erlbaum, Hillsdale, NJ.<br />
Varela, F. J., Thompson, E., and Rosch, E. (1991). <strong>The</strong> embodied mind:<br />
Cognitive science and human experience, <strong>The</strong> MIT Press, Cambridge,<br />
MA.<br />
Vieth, A. Z., Strauman, T. J., Kolden, G. G., Woods, T. E., Michels, J. L.,<br />
and Klein, M. H. (in submission). <strong>Self</strong>-System <strong>The</strong>rapy (SSGT): A<br />
theory-based psychotherapy for depression.<br />
Watson, G., Batchelor, S., and Claxton, G. (1999). <strong>The</strong> Psychology of<br />
Awakening: Buddhism, Science, and Our Day-To-Day Lives, Samuel<br />
Weiser Inc., York Beach, ME.<br />
75
Suggested Readings<br />
(Note: If you would like to recommend a book, send the information to the 3-S<br />
webmaster).<br />
a Kempis, T. (1984). <strong>The</strong> Imitation of Christ. New York: Vintage <strong>Spiritual</strong> Classics.<br />
Andresen, J., & Forman, R. K. C. (2000). Cognitive Models and <strong>Spiritual</strong> Maps. Journal<br />
of Consciousness Studies. Controversies in Science and the Humanities, 7(11-12), 4-287.<br />
Anonymous. (2001). <strong>The</strong> Cloud of Unknowing and other works. London, England:<br />
Penguin Classics.<br />
Bennett-Goleman, T. (2001). Emotional Alchemy. How the mind can heal the heart. New<br />
York: Random House.<br />
Bien, T., & Bien, B. (2002). Mindful Recovery. A <strong>Spiritual</strong> Path to Healing from<br />
Addiction. New York: John Wiley & Sons.<br />
Blofeld, J. (1977). Mantras. Sacred Words of Power. New York: E. P. Dutton.<br />
Borg, M., Powelson, M., & Riegert, R. (Eds.). (1996). <strong>The</strong> Lost Gospel Q. <strong>The</strong> original<br />
sayings of Jesus. Berkeley, CA: Seastone.<br />
Brach, T. (2003). Radical acceptance: Embracing your life with the heart of a Buddha.<br />
New York, NY: Bantam Books.<br />
Dogen, Z. M. (1983). From the Zen Kitchen to Enlightenment (translated by Thomas<br />
Wright). New York: Weatherhill.<br />
Feldman, C. (2001). <strong>The</strong> Buddhist Path to Simplicity. <strong>Spiritual</strong> Practice for Everyday<br />
Life. London, England: Thorsons.<br />
Food for the Heart. <strong>The</strong> collected teachings of Ajahn Chah. (2002). Boston, Wisdom<br />
Publications.<br />
Goldstein, J. (1993). Insight Meditation. <strong>The</strong> Practice of Freedom. Boston: Shambala.<br />
Hart, W. (1987). <strong>The</strong> Art of Living. Vipassana Meditation as taught by S. N. Goenka. San<br />
Francisco, CA: Harper Collins.<br />
Henepola Gunaratana, B. (2002). Mindfulness in Plain English. Somerville, MA:<br />
Wisdom Publications.<br />
Herrigel, E. (1953). Zen in the Art of Archery. New York: Vintage.<br />
John of the Cross, S. (1959). Dark Night of the Soul. New York: Doubleday.<br />
Jung, C. G. (1978). Psychology and the East. Princeton, NJ: Princeton University Press.<br />
Kabat-Zinn, J. (1994). Wherever you go there you are. NY: Hyperion.<br />
Kornfield, J. & Breiter, P. (1985). A Still Forest Pool. Wheaton, IL: Quest Books.<br />
Kornfield, J. (1997). Jesus and Buddha. <strong>The</strong> parallel sayings. Berkeley, CA: Seastone.<br />
McDonald, K. (1984). How to Meditate. A Practical Guide. Somerville, MA: Wisdom<br />
Publications.<br />
Meyer, M. (Ed.). (1992). <strong>The</strong> Gospel of Thomas. <strong>The</strong> Hidden Sayings of Jesus.<br />
(Interpretation by Harold Bloom). New York: Harper Collins.<br />
Nhat Hanh, T. (1975). <strong>The</strong> Miracle of Mindfulness. Boston, MA: Beacon Press.<br />
Nhat Hanh, T. (1988). <strong>The</strong> Sun My Heart. Berkeley, CA: Parallax Press.<br />
Nhat Hanh, T. (1991). Peace is Every Step. New York: Bantam Books.<br />
Nhat Hanh, T. (1995). Living Buddha, Living Christ. New York: Riverhead Books.<br />
76
Nhat Hanh, T. (1998). Teachings on Love. Berkeley, CA: Parallax Press.<br />
Pagels, E. (1979). <strong>The</strong> Gnostic Gospels. New York: Vintage.<br />
Palmer, M. (2001). <strong>The</strong> Jesus Sutras. Rediscovering the lost scrolls of Taoist Christianity.<br />
New York: Ballantine. Roberts, B. (1993). <strong>The</strong> Experience of No-<strong>Self</strong>. A Contemplative<br />
Journey. Albany, NY, SUNY Press.<br />
Suzuki, S. (1970). Zen Mind, Beginner's Mind. New York: John Weatherhill, Inc.<br />
Teresa of Avila. (1961). Interior Castle. In E. a. T. b. E. A. Peers (Ed.). New York:<br />
Doubleday.<br />
Thubten Zopa, R. (1993). Transforming Problems into Happiness. Boston, MA: Wisdom.<br />
Tucci, G. (1973). <strong>The</strong> <strong>The</strong>ory and Practice of the Mandala. New York: Samuel Weiser.<br />
77
WORKSHEETS<br />
(Note: Prior to using worksheets, make additional copies for<br />
use weekly or as recommended in the text).<br />
78
COMMITMENT TO MY SPIRITUAL PATH<br />
1. I am committed to creating and maintaining a <strong>Spiritual</strong> path<br />
(my <strong>Spiritual</strong> self-schema) that has a strong ethical foundation that<br />
is consistent with doing no harm to self or others in speech, action,<br />
or livelihood.<br />
2. I understand that investigating, and abandoning, old selfschemas<br />
and creating and maintaining a new <strong>Spiritual</strong> self-schema<br />
will require diligent effort, concentration, and mindfulness, and I<br />
am willing to set aside time each day (at least 30-60 minutes)<br />
specifically for this purpose<br />
3. I am committed to gaining a deeper understanding of the cause<br />
of, and remedy for, my own suffering, and I intend to work hard to<br />
discipline my mind to stay on my <strong>Spiritual</strong> path.<br />
Signed: ________________________ Dated: ___________<br />
Upon completion of Phase 1, review the commitments above, and<br />
place a check in the box on the right to indicate your continued<br />
commitment to your <strong>Spiritual</strong> path.<br />
Write any additional commitments below:<br />
79
HABITUAL SELF SCHEMA WORKSHEET<br />
Reflect on the past week and, in the spaces below, list the primary<br />
qualities/characteristics of your habitually activated ‘self-schema’ -- i.e., how<br />
would you describe the kind of person you were last week when you went on<br />
‘auto pilot’ traveling whatever path (or "super-highway") that prevented you from<br />
accessing your spiritual path<br />
1. ______________________________ 2. _________________________________<br />
3. ______________________________ 4. _________________________________<br />
5. ______________________________ 6. _________________________________<br />
7. ______________________________ 8. _________________________________<br />
9. ______________________________ 10. ________________________________<br />
Reflect on the qualities listed above, and list at least one associated:<br />
Daydream (theme of mind-wandering)<br />
_____________________________________________________________<br />
Thought (script/internal dialogue)<br />
_____________________________________________________________<br />
Feeling (emotional reaction)<br />
____________________________________________________________<br />
Behavior (action sequence)<br />
_____________________________________________________________<br />
Did this auto pilot have the potential<br />
to cause suffering? To <strong>Self</strong> To Others<br />
Rate (from 0%-100%) the extent to which you were able<br />
to access your spiritual path during the past week ____________%<br />
80
Reflection on the 10 "Paramis" (perfections) of a <strong>Spiritual</strong> Path<br />
For the Week Ending _____________________<br />
Reflect on the past week and rate (from 0% to 100%) the extent<br />
to which the self-schema that you habitually-activated during<br />
that time allowed you to experience and express the following<br />
"paramis" (perfections/spiritual qualities):<br />
Generosity %<br />
Morality<br />
Renunciation<br />
Wisdom<br />
Effort<br />
Tolerance<br />
Truth<br />
Strong Determination<br />
Loving Kindness<br />
Equanimity<br />
Other qualities associated with your spiritual self:<br />
81
<strong>Self</strong>-<strong>Schema</strong> Check-In Log (Week of __________________)<br />
Enter cues to Cue 1:<br />
remind you to do<br />
<strong>Self</strong> Check-In 3 Cue 2:<br />
times a day<br />
STOP THREE TIMES EACH DAY. Become aware of the self-schema that was most recently<br />
active. Give it a descriptive name, and enter it in the box. <strong>The</strong>n rate the extent to which you<br />
were able to remain on your spiritual path while that self-schema was active.<br />
Day Morning Afternoon Evening<br />
Sunday:<br />
Name of active self-schema<br />
Extent (0-100%) spiritual<br />
Monday:<br />
Name of active self-schema<br />
Extent (0-100%) spiritual<br />
Tuesday:<br />
Name of active self-schema<br />
Extent (0-100%) spiritual<br />
Wednesday:<br />
Name of active self-schema<br />
Extent (0-100%) spiritual<br />
Thursday:<br />
Name of active self-schema<br />
Extent (0-100%) spiritual<br />
Friday:<br />
Name of active self-schema<br />
Extent (0-100%) spiritual<br />
Saturday:<br />
Name of active self-schema<br />
Extent (0-100%) spiritual<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
82<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________<br />
______________
Week End Review<br />
Week of _________________<br />
Review your Weekly <strong>Self</strong>-<strong>Schema</strong> Awareness Log:<br />
Identify the self-schema that was activated during the past week<br />
that was most incompatible with being on your <strong>Spiritual</strong> path::<br />
My most incompatible self-schema was:<br />
Briefly describe habitual patterns associated with this self-schema:<br />
Habitual daydream theme:<br />
Habitual thought pattern (script):<br />
Habitual emotional response:<br />
Habitual action sequence:<br />
Briefly describe internal and/or external cues that triggered the<br />
activation of this self-schema during the week<br />
Internal cues:<br />
External cues:<br />
83
Blue-Print for Constructing a <strong>Spiritual</strong> Path<br />
3-S Worksheet: BLUEPRINT FOR CONSTRUCTING A SPIRITUAL PATH<br />
What is the anticipated Ultimate<br />
Destination of your <strong>Spiritual</strong> path? (e.g.,<br />
wisdom, enlightenment, union with God)<br />
How is your Path constructed? Foundation = Morality- Do No Harm to <strong>Self</strong> or Others<br />
Paving Stones = 10 paramis/spiritual qualities<br />
1. Generosity<br />
2. Morality<br />
3. Renunciation<br />
4. Wisdom<br />
5. Effort<br />
6. Tolerance<br />
7. Truth<br />
8. Strong determination<br />
9. Loving Kindness<br />
10. Equanimity<br />
Other:<br />
What will keep you on your Path? (Traffic lanes = habitual thoughts/actions)<br />
Cognitive Scripts (habitual thoughts) Action Plans (habitual acts)<br />
Scripts to be rehearsed Behaviors to be rehearsed<br />
<strong>Self</strong>-affirmation/Prayer<br />
Song/hymn/chant<br />
Think about (and interact with) a ‘spiritual object’<br />
Metta statements<br />
Other (be specific):<br />
Cognitive Scripts to be abandoned<br />
(be specific)<br />
Meditation: Goal: 60 minutes daily<br />
Mindfulness: 3xDaily <strong>Self</strong>-Check-Ins<br />
Exercise: <strong>Spiritual</strong> Stretch: 1-2 times daily<br />
Kind acts:<br />
Other (be specific):<br />
(Worksheet continues on next page)<br />
84<br />
Behaviors to be abandoned<br />
(be specific)
<strong>Spiritual</strong> “Guide” (write name here):<br />
<strong>Spiritual</strong> Teachings:<br />
Blue-Print Worksheet (continued)<br />
Guidance and Support – Taking Refuge<br />
Scriptures ____________________________________________________________<br />
Books ____________________________________________________________<br />
Videotapes ____________________________________________________________<br />
Audiotapes ____________________________________________________________<br />
<strong>Spiritual</strong> Community:<br />
Friends and family also on a spiritual path:<br />
Name _____________________________ Telephone___________________________<br />
Name _____________________________ Telephone ___________________________<br />
Community resources: (example: places of worship, meditation groups)<br />
Name and location Meeting day and time<br />
___________________________________________________ _________________<br />
How will you access your Path? (On-Ramps = Multisensory cues-to-action)<br />
Sight: e.g., ‘Who Am I? magnet _________________________________________<br />
Sound: e.g., Chimes ____________________________________________<br />
Smell: e.g., Lavender sachet ____________________________________________<br />
Taste: e.g., Flavored tea ____________________________________________<br />
Touch: e.g., Prayer beads ____________________________________________<br />
Signs (that you're on your <strong>Spiritual</strong> path) e.g., high <strong>Spiritual</strong> experience/expression ratings on<br />
your 3 times daily <strong>Self</strong>-<strong>Schema</strong> Check-In:<br />
Warning Signals (that you're not on your <strong>Spiritual</strong> path) e.g., the 5 hindrances -- craving,<br />
aversion, worry/agitation, sloth, doubt.<br />
85
Daily 3-S Construction Plan<br />
Day ___________ Week __________<br />
Instructions: Each day, plan specifically how and when you will use the items<br />
listed on your 3-S Blueprint (a) to realize your moment-by-moment destinations<br />
(i.e., <strong>Spiritual</strong> "perfections" identified in Phase 2) and/or (b) to transform a selected<br />
"obstacle" (identified in Phase 3).<br />
Phase 2:"perfection" to be enacted today:<br />
Phase 3: "obstacle" to transform today:<br />
Time Meditation /<br />
Visualization<br />
6 am<br />
9 am<br />
Noon<br />
3 pm<br />
6 pm<br />
9 pm<br />
Midnight<br />
3 am<br />
3xDaily <strong>Self</strong><br />
Check-In<br />
Cues to<br />
action<br />
86<br />
Cognitive<br />
scripts<br />
Action<br />
sequence<br />
Guidance<br />
/support
TRANSFORMING OBSTACLES INTO OPPORTUNITIES<br />
3-S Phase III: Date ___________________<br />
Instructions:<br />
In the spaces below, list the people, places, situations, and activities in your daily life that<br />
activate habitual self schemas that are incompatible with attaining the moment-bymoment<br />
destinations of your <strong>Spiritual</strong> path (i.e., with enacting the qualities /”perfections”<br />
listed on your 3-S Blue-Print), and the strategies you can use to transform these<br />
“obstacles” into “opportunities” for strengthening your <strong>Spiritual</strong> <strong>Self</strong> <strong>Schema</strong>.<br />
Transformation Strategy<br />
“Obstacle”<br />
to be<br />
transformed<br />
People<br />
Places<br />
Situations<br />
Activities<br />
Other<br />
Cues-to-Action<br />
(warning signs)<br />
Cognitive scripts Behavioral Action<br />
Sequences<br />
87<br />
Skills/Tools<br />
needed
Sight Cue-to-Action: Refrigerator magnet<br />
Stop and be mindful in order to perceive what is written in response to the question.<br />
(cut out and insert into a magnetic holder and place on your refrigerator).<br />
88
<strong>The</strong> 3-S Stretch<br />
89